A SAINTS MONUMENT, OR THE TOMB OF THE Righteous.  
The Foundation whereof was laid in a Sermon preached at Knath in the County of Lincoln, at the solemn Interment of the Corpse of the Right honourable and truly religious Lady Elizabeth, Wife of the Right Honourable Francis Lord Willughby, Baron of Parham.  
March 26. 1661. and since finished.  
Whereunto is annexed her Exemplary and Unparallelled CONVERSATION.  
By WIL FIRTH, M. A. and Chaplain to the Right Honourable Francis Lord Willughby Baron of PARHAM.  
LONDON, Printed for Ed. Brewster at the Crane in St. Paul's-Church-yard. 1662.   

TO THE RIGHT HONOURABLE FRANCIS LORD WILLUGHBY, Baron of Parham.  
Right Honourable,  
IT is usual for those that appear in public, to prefix some great name before them, that they may gain the greater Esteem, and that the army of their words may be looked on to be more considerable, when they have so valiant a forlorn: It is no more than needs that some Coats have supporters, especially when there are notes of abatement in the charge; Among whom I rank myself, who had I not had a copious subject, should have desired invention; who now only desire that my labour may found protection under your wing; and the more confident I am, that I shall not be frustrated, when I consider who it is that is here presented to your Lordship's view.  
I confess a fair front may be set before a mean Cottage by an unskilful Builder; and I may rank your honourable Name as a Patron to that, which for its own merits sake is not worth your Lordship's reading, much lesle your protection: But I shall not so much desire that the fashion of this monument be observed by you, as the materials whereon it is built; and than I promise' myself this, that though you should not like the frame of the building, yet you would not have the Timber lost. What I saw in her Ladyship (whom I here present to your Honour) useful for such a work as this, I picked by mine own observation. Another that could have built this Monument in more state, might have found hewn stones fitted to his hand; though those, which for their curious workmanship, I knew not how to place right, are lefr out, not because I see them not, but because I could not place them to their worth. And having built this small Pile of her virtues, not knowing to whom she more of right belonged than to yourself, I have made bold to give it your Lordship's Superscription.  
You may say to me in this attempt, as Aeneas did to Dido, when she desired a Narration of the Trojan Wars, Infandum— jubes renovare dolorem; That I bring you again to the house of mouring, and open the sluices of those eyes that were almost shut; and for this cause (did I not hope that the profit you may receive, will countervail the sorrow which you will found in the renewing of her remembrance) I should have been silent: but if the streams of your tears wash your soul, and your sorrow for her terminate in sorrow for sin, I shall not think my labour either preposterous, or in vain: if the flood turn inward, I am willing to cleanse and open, rather than to stop or interrupt the free passage.  
When Constantine had shown the Persian King the glory of Rome, and the stately Monuments of deceased Emperors, he looked on them, and said, Mira quidem haec, sed ut video, sicut in Persia, sic Romae, homines moriuntur; though you have men of great renown, yet I see as we do in Persia, so at Rome all dye. I hope your Lordship judged so of her; that though she was pure, yet she was brittle; though precious, yet mortal. The Oak in time will decay as well as the Willow; and the strongest tower, though a storm will not, yet a thunderclap will shatter it to pieces: Fragilem frangi, & mortalem mori, to see a glass break, or a Candle burn to the snuff, is no new thing.  
It is a mortifying consideration to look over a dead wife, or a dead child; but we who have corruption so apt to live, had need sometimes be told that our frame is subject to dye: this consideration will still homebred Wars, namely, to be told of an invasion; the flesh will sooner be mortified, and the spirit will endeavour to be supreme the rather, when it considers that it is accountable.  
It was said of Alexander, that when he came to Achilles his Tomb, he wept, because he had not a Homer to set him forth. For this purpose it is reported, that Alphonsus of Arragon, King of Sicily, kept Panormitan the Poet, that he might immortalize his name; and though that cannot be expected from me, what another might have writ, who had known her longer; yet something I have observed according to my knowledge; nay, I have seen more in her than I know how to express here: For he had need be a neat Limner that draws a beauty to the life; and he had need understand the tongue, that attempts to express her language, and stands need to have trod in her steps too, that goeth about to describe them.  
When I considered the remarkableness of the providence, the noise that it made, and how loud it spoke to us all, I thought, God would not have it forgot: and when I considered that in so short a time, the memory of that great stroke was something more dark, and ready to wear out, I undertook this work, which I formerly did not intent; namely, to build a Monument, whereby 
* The mother and the son both dying in a fortnight's space.  their names, whose persons the Lord hath taken to himself, should not be forgotten; and it is because we have almost forgot to read my Lady's virtues, that I put them in print; had our memories been better to have retained more, I should have spoken lesle, if any thing at all.  
It seems God saw that we had need of such a great affliction, or else he would not have doubled it; and if the smart of it do not make impression, he can plate another cord, and be more severe: O therefore that what we have felt, might make us say, Spare Lord, and we will do so not more. Can we but found the pleasures of sin to countervail the torment for sin, we might be lesle cautious: and if it were so, that brethrens in iniquity who have drawn us to sin, could get as much favour hereafter as they get us affliction and sorrow here, we need not be much circumspect: but to consider that our very companions, nay, our very Tempter's will be our accusers; and he, for whose sake we become transgressors, will betray us: Surely it is more rational to trust God in a way of holiness, who will never forsake us, than man in a way of sin who will not assist us in time of danger.  
I have ground to believe, that your Lordship had not espoused her person only, but her graces; and did not love her only for external accomplishments, but for her inward zeal. What I here publish, is no more than you knew, not more than you approved of: I wish none that are religious, were more unequally yoked. I have seen some husband's canes in praesepibus, or like the Scribes and Pharesees, Mat. 23. 13. who shut the Kingdom of heaven, & will neither enter in themselves, nor suffer them that are entering to go in: had it been so with her, she had not been so forward: she hath often reckoned it a mercy which she received from your Lordship, as well as from her heavenly Father, that you did not offer to quench, but kindled the fire of her zeal; that you did not pull of the Chariot wheels, but rather oil them; that you did not constrain her to tread in those steps which were not suitable to her speed, nor force her to wear that shoe which did not sit easy on her foot: considering that it is uncomfortable for one in a race to be clogged with any burdens but necessaries. I desire the Lord Almighty to bless you with the same blessing; that as they have fixed their resolution for heaven, they may not be pulled back by those that draw in the same yoke with them; and that they may never be constrained to speak in a language they understand not; though there are many voices, yet none of them is without signification; 1 Cor. 14. 10. They in this sense have been used to speak in their mother's tongue; and though it should seem barbarous to others, yet to speak in an unknown language, would make them Barbarians to themselves. I hope the Lord who hath made you a father, hath given you a father's heart that is tender; not only to encourage their graces, but to bear with their infirmities. And I hope, and have testimonies to convince me, that seeing the Lord hath blessed you with such Children, you will not be unwilling that they should bestow themselves on the Lord  
As to myself and present work, it is my first first-fruits, which had not been ripe yet, but that it was so soon Autumn with her; and because it grows in your Lordship's soil, I cannot but dedicated it to yourself; wherein I do not desire to be Theologus gloriae, but Crucis: As I dare not be found sinning, so I would not be found idle when my Saviour comes. Perhaps some who loved her not, will censure me for what I have said; and those that desired her worth should be blotted out, will be angry because I have put it in print; yet this is my comfort, Non ignota cano; innumeros prompsit Britannia testes: her light was not laid under a bushel; those that did not shut their eyes, might have seen as much as I have spoken; these who knew her would have believed themselves, though I had not spoken: and those that did not know her, I could desire them to believe me, except they would have me to distrust them, when they speak truth. And if I be censured, it is no more than I would freely undergo, rather than her dear name should be forgot. Those that will speak evil, perhaps may have some come after them, that will do as much for them. Valla condemned all that writ before him; (which could not be wisdom, except he had been sure to have been the last that had come upon the stage) Erasmus comes after, & doth as much for him.  
This Treatise hath swelled to a greater bigness than I intended at first it should; therefore I hope it will nourish the more, if digested: And as to serve you or yours, is the earnest breathing of my desire; so to perpetuate the Memory of those that are deceased, was my greatest aim. I confess there is nothing but my unserviceableness that doth dissatisfy me with my condition: Can I be more useful, I should never be willing to departed; If either you or yours have any errand to sand me on, whereby I may testify my real dutifulness to your family, I should blush, and take it as a disgrace, if any man on earth should either be more willing, or venturesome than myself: if opportunity would permit, I hope I should make it appear, that I could do more than your honour requires of me: what I have done here in testimony how I desire to be employed when either the comfort or honour of them, or yours stands need of me, I have made bold to sign with your Lordship's name, that that may be to this small Tractate, as Solomon saith of a gift, Prou. 18. 16. Namely, to make room, and to found entertainment for it; For I conclude, that those who would not look upon it for the Author's sake, they will for the subjects sake, or at lest for the Patrons. I have neither silver nor gold, as you want neither, but such as I have I give it you, as being under greater obligations to yourself than any other, making mention of you in my prayers, that God who hath interested you in the hearts and affections of men, he would also interest you in the heart and affections of his Son; and he who hath made you honourable on earth, would also crown you with glory in heaven; for whose sake I am willing even to sacrifice my dearest comforts, if it would ransom you from perils, or contribute the lest to your souls salvation; who can but now subscribe myself,  
SIR, The unworthiest, But not the Most faithless Of your Lordship's Servants, W. F.   

AN ELEGY Upon the Death of the Right Honourable and truly Religious Lady, ELIZABETH, Wife to the Right Honourable Francis LORD Willughby BARON of PARRAM, who died March 25. 1661. Her only Son dying a few days before her.  

DEar friends, is there no Ornament in verse.  
Nor tears to deck this noble Lady's hearse!  
Swell waves of grief; let Lymbecks now appear:  
Distil by drops, whilst sorrow hath a tear:  
Drop trickling eyes, sigh mournful heart, and creep  
Into some Corner set apart to weep.  
Thus we, in shadowy groves refuse our rest,  
Prostrate our bodies, smiting on our breast:  
Sigh begets sigh in us, mirth mirth doth smother,  
Fears procreate; one looking on another.  
Such th' Ocean in the seas will scarce suffice,  
Or let a second deluge fill our eyes.  
Where lies the sinner, even there lies the just:  
Honour in th' grave, Nobility in dust.  
Let Tragic Elegies here take their turn;  
Sarah lies dead, and Abraham's come to mourn:  
Our earthly orbs stand still bereaved of sense,  
Because each wanteth its Intelligence.  
One drop another from our eyes doth call;  
One tear pursues to see another fall.  
OH dexterous soul! OH strange mysterious skill!  
Whose smiles did make alive, whose frowns did kill!  
Poisonous malice she could countermand,  
And charm the furies with touching of her hand.  
Her favours when, and unto whom she imparts,  
Are privy seals whereby she take up hearts.  
Wisdom, parts, wit, with courtesy and love,  
Her Jewels were, yet Grace sat Queen above.  
When to the world she had brought forth her son,  
According to his glass her hours did run:  
Her life was bound in his; it came to pass  
This Ladies Benjamin, Benoni was. Gen. 35. 18.  
Being set, the night o'er shadowed our hopes;  
She was the Sun, and we the Heliotropes.  
She was our Centre; the eyes of every soul  
Like th' trembling needle, point to her as Pole.  
When Planets change their Orbs, when Stars their Sphere,  
When glorious Constellations disappear;  
Astronomers stand stupefied, and fears  
The Sun will set, and clouds dissolve in tears.  
Quake trembling shrubs, when stately Cedars fall,  
Than showers of tears are Epidemical.  
Can I have sacrificed my life so dear,  
It should have Expiation made for her.  
Had not my offering been both halt and lame,  
I would, to have rescued Isaac, been the Ram.  
If God his scourging hand would but have stayed  
My life should have been on the Altar laid;  
But to appease his wrath he hath devised,  
Our Turtle Dove she must be sacrificed.  
Than ebb your groans; shall grief our hearts annoyed?  
Though she was sown in tears, she is reaped in joy.  
The grain we set in the earth, to heaven is grown;  
The Dove is turned Eagle, and to the carcase flown.  
She was transplanted thus in heaven to devil:  
The Rose was plucked that God might take a smell.  
Her son with Fever burnt, the mother would  
Become his Urn, his ashes for to hold:  
They kindle in the Urn which was her breast;  
They melt her heart, and so she dropped to rest.  
So died the Phoenix of this Land; yet she  
As th' Phoenix doth, hath left her pedigree.  
The Phoenix leaves but one to be her Heir,  
Yet from these ashes here is sprung a pair;  
Whose virtues, features, beauties, parts and grace  
Discover them to be the Phoenix race.  
Though we with grief oppressed should fall asleep,  
Let after-generations for her weep:  
And when their springs and fountains are wept dry,  
The clouds with sable tears shall them supply.  
Harmonious soul! now grace with nature sings  
Melodiosu Anthems to the King of Kings.  
Love keeps the time, her tuned heart doth raise  
To Elamy in Alt, her songs of praise.  
Her voice, nor Bassus hath, nor Mean, for glory  
Transcends all flourishes of human story:  
Her Notes are all in Alt, so high they sore,  
The Mood is called Perfect of the more.  
She reached to heaven, though on her knees by prayer;  
Sweet change! a daily beggar made an heir!  
Should I turn Romanist, I would beg that she  
With Mary should propitiate for me.  
The twenty fifth of March hereafter may  
Of right by us be called our Lady's day.  
Reckon, this day's the period, when she  
Uncaptivates her soul, and so gets free;  
Triumphs, though stained in field, kills death and stings  
The serpent, mounts to heaven on Angels wings.  
She was too sweet a plant for earth: thus fate  
In Paradise did her inoculate.  
What heavenly joys at Gods right hand there be,  
Our Sheba's Queen is go to taste and see.  
We have lost in her, O pity our complaint,  
A Wife, a Mother, a Saviour, and a Saint!  
Not more my Muse, give o'er, and cease to weep,  
She lies in Abraham's bosom, let her sleep.   
Haec flevit W. FIRTH.   

AN EPITAPH ON THE Right Honourable and pious Lady, ELIZABETH WILLUGHBY: March 25. 1661.  

STay Passenger, and read, under this stone  
Here lies three Orient Pearls, all set in one:  
Pallas, Diana, Venus; here you see,  
Grace, Nature, Beauty in a high degree.  
A Folio in a sheet is here comprised,  
Great works lie in a shell Epitomised.   
W. F.   

EPITAPHIUM IN Sepulchrum serenissimae Dominae ELIZABETHAE WILLUGHBY, Fidelissimae Conjugis FRANCISCI Baronis de PARMA, Quae obiit Martii vicesimo quinto, 1661.  
Sanctissima Domina, Evangelii sacri studiosissima, nec non pro ingenii, naturaeque dotibus inter seculi heroinas merito numeranda, O. H. S. S.  

FAemina, subsidium, conjux, jacet abdita Christi  
Inclyta, dispositum, castaque fida sinu.  
Clara Deo, jucunda viris, optata marito,  
Blanda suis liberis, publica nostra salus.  
Hunc lacrymae! filium ad coelestia gaudia mater  
Quem peperit sequitur— Desiderantur caetera.   
W. F   

AN Advertisement to the Reader of some very useful BOOKS lately printed for, and sold by Edward Brewster at the Crane in St. Paul's Churchyard; 1662.  
AN Elaborate Exposition on the whole 17 Chapter of St. John, by Mr. George Newton of Taunton in Summerset in folio  
Magna Charta, or the Christians Charter epitomised by the same Author in 8.  
Mr. Baxter of the Crucifying of the world by the Cross of Christ in 4.  
An Help to better hearts for Better Times; by Mr. John Angier Pastor of Denton Chappel in Lanchashire.  
Mr. Elton his pious and profitable Exposition on 7. 8, 9 Romans; folio  
Mr. Benthams christian's Conflict showing the difficulties and duties, Armour and special Graces to be exercised by every Christian; 4.  
Mr. John Ball of the Nature and Life of Faith in two Tracts: 4.  
Mr. John Stalt. against the Quakers; 4.  
Against Universal Redemption; 4.  
Against the Anabaptiss; 4.  
Dr. Jeremin his Exposition on all the Proverbs   

A SAINTS MONUMENT, OR THE TOMB OF THE Righteous.  GEN. 23. 2. And Sarah died in Kiriath-arba; the same is Hebron in the Land of Canaan, and Abraham came to mourn for Sarah, and to weep for her. 
OUR heavenly Father in his great Wisdom, many times keeps his dearest Children short in this world: they have famine as well as plenty; tears as well as joy. Cold and Nakedness to drive them home to their Father's house. Prodigal sons miss of their expectation, or else they would take up lodging with the swine; Beggars must hunger sometimes, or else they will not ask; nay, they must be denied, or else they will not be importunate. Thus our holy Father lasheth his children where he would have them obey, and causeth the Sun to set, and darkness to overtake them, when he would have them return home: Indeed, the Pinnacle of honour in the world is such a slippery place, that when Satan had set Christ there, he thought he could cast him down with more ease, and make his fall the greater; and when he had let him see the kingdoms of the earth, he thought he could more easily keep heaven out of his sight; when he had given him to know the world, he thought by that means he could soon 'cause him to forget himself; and when he had mounted him so high, he thought it the only way to make him overlook his own happiness. Now if Satan durst attempt to assault the Lord, he is not without strong hopes of conquering the Servant; therefore jest we should be oblivious of our frame and nature, our Father gives us a Memorandum; and that we may know ourselves, he lets us see our faces in a glass.  
Every image of death is but a representation of our own persons, and tells us who we are. Nothing sets out man so much to the life, as the grim visage of death. Paleness is the colour wherein man is best limned. Calvin calls Saints Lives, quasi specula, condimenta, Glasses wherein Christians may see their constitutions: the odor that would give a fragrancy to every action. I may call the Saints death Glasses too, wherein we may see our dissolution: And indeed if a Saint be but looked through we may see from the womb to the grave, from thence to heaven; not not only the mark, but the way is characterised in a spiritual man's life; not only the good beginning, but the happy end in a spiritual man's death. As the informations we have by Saints lives are useful, so the admonitions we have by their death are needful. I do not know any that ever lived, but had need be told sometimes that he must dye: never was there any that become familiar with the flesh, but should be told he must leave his companion: and there was never any so unanimously joined together, but it was needful that sometime he should hear of their putting asunder; for which purpose these words are very useful, for they are the unyoking of an honourable pair, the losing the marriage bonds of the Parents of the faithful, Abraham and Sarah.  
Here you may see, though no man may, yet God may put asunder, what he himself hath joined together. Abraham took him a wife, Gen. 11. 29. and here God takes her from him, and the more justly, because she was his gift. True, Houses and Richeses are the inheritances of our Fathers, But a prudent wife is of the Lord, Prou. 19 14. Sarah had sweated at generation work, and God takes her out of the yoke to her rest. Sarah was married to the body before she was married to Abraham, which taught her the better to carry herself in that state: For a birth, or the descent into the body, resembles the condition of matrimony: in both they leave their Father's house, and go into a strange land, it was so with Sarah; The females do not only leave their habitation, but their name; so in descent into the body; and therefore the Jews had this Maxim amongst them, Matris familia non est familia; they reckoned not their Pedigrees after the mother, but the father, as you may see in Christ's! Thus also Abraham when he was married, he must leave his Country, and get into a strange land from his Father's house, and Father's kindred, Gen. 12. 1. Sarah had done thus before; she had, doubtless, better acquaintance above, whom she left when she came to be clothed with mortality and with flesh; whom, she in the Text after her long absence, goes to visit; as the opening of the vital powers of the body was the door through which she interred into this mortal state; (Corporis vita, est mors animae; the life of the body, is the death of the soul) so the shuting of those vital powers of the body, is the door at which the soul goes out, and that is death.  
In the words than we have Sarah's Joy, and Abraham's sorrow, that is Sarah's death, and Abraham's life: What a strange world is this, that our best friends should be the occasion of our greatest grief! a low condition of life, when our dearest relations are grounds of our bitterest tears; when our most choice mercies, put us to the most exquisite pain: We may observe many Doctrines from them, which if I could do any more than mention, might not be without their profit; to name some.  

OBSERVATAON I  
This is a distinguishing mercy which the Lord affords his own; he places them where they may often hear from him. Hebron, or this Kiriatharbae, was a chief City in the hill Country of Judah, the place where God was most known: The people of God are set on Mounts, to view and take a prospect of the richeses of the land; thus our Sarah did not only live in Canaan, but in Hebron, and that on a Tower where she could behold the glory of the world to come.   

OBSERVATION II  
The Sarahs' of God, as they have dangers abroad, so they have safety at home: although others in Canaan must be driven from their habitations before they can found security; yet the Children of God many times have it near hand: others were said to fly before they could found refuge: it was Sarahs' dwelling place. This City Hebron was one of the Cities of Refuge, Joshua 20. 7. and here it was that Sarah dwelled; thus the parallel will run with our Sarah; her house was not only a Mount where she could behold Christ's glory, but a rock under which she had her own safety; a place where one may be holy publico privilegio, with a privilege; She lived under covert Baron.   

OBSERVATION III  
When God hath appointed the hour of death, no earthly circumstance can prolong life: When God hath determined, what can hold in suspense? if God resolves to strike, none can evade; neither privilege, nor place can shield of the stroke: This City, Hebron, that had saved many Malefactor's lives, who run thither for refuge, yet it could not save Sarahs', though she was not prosecuted by the Avenger of blood; In a place of refuge where none must be slain, yet all must dye.   

OBSERVATION IU.  
It is no new thing for loving Couples to be sometimes separated: no news that a faithful wife and a tender husband; that a loving husband and an obedient wife, sometimes lives a sunder: it was so with Abraham and Sarah, here employed in this word, Bame, which imports his than absence.   

OBSERVATION V  
The best of God's people, and the ancientest have used the custom of solemnising the funerals of their deceased friends. Burial of the dead, is as ancient, as it is decent. Joseph in the crowd of his employment in Pharoahs' house, yet will go up to bury his father, Gen. 50. 5. Thus was it with Deborah, Rele●cha, Rachael, Solomon, David, Jacob, and other Worthies of old. Thus it is a part of that which goeth under the name of the Apostles Creed, buried as well as dead, crucified, dead and buried; and not only so, but they used, that Relations should lie in the same Tomb; thence we meet with Asa, 1 King. 15. 24. Jehoshaphat, 1 Kin. 22. 15. Joram, 2 Kin. 8. 24. Amaziah, 2 Kin. 14. 20. Azariah, 1 Kin. 15. 7. Joash, 2 Kin. 12. 21. and Rehoboam, 1 King. 14. 31. all buried with their fathers, therefore they used not to lie in common, as in the kingdoms of Persia and Morocco, but their burial place was theirs in a peculiar propriety, thence called their possession, Gen. 23. 4. Gen. 49. 30. so it was a curse not to come to the grave, 1 King 14. 13.   

OBSER. VI  
Than is a proper time for sorrow, when our mercies are absent: If Solomon say, the Child hath a time for joy, sure it is when the Father smiles; a time for sorrow, it is when he frowns. Thus Christ tells us, Mat. 9 15. Can the Children of the Bride-chamber mourn, as long as the Bridegroom is with them! but the days will come, when the Bridegroom shall be taken from them, than they shall fast; so with Paul, Acts 20. 37.   

OBSER. VII.  
All sorrow for the dead is not sinful. Abraham's practice may be a proof; he came to mourn and weep for Sarah: So we found the Prophet of Bethel mourning for the man of God, 1 Kin. 13. 30. Alas my brother, alas my brother! All Israel for Ahijah, the son of Jeroboam, 1 Kin. 14. 13. Jacob for Joseph, Gen. 37. 34. The Egyptians for Jacob, Gen. 5. 3. The whole Congregation for Aaron, Numb. 20. 29. David for Absolom, 2 Sam. 13. 37. All Judah for King Josiah, 2 Chron. 35. 24. Jesus for Lazarus, John 11. 35. Which you may be the rather persuaded to believe, if you do but consider, that as it was a curse to dye and not be buried, so it is a curse to be buried and not lamented nor mourned for: Thus the sad curse that Jeremiah pronounces on the Jews, he thus expresseth it, Jer. 16. 4. They shall dye of grievous deaths, they shall not be lamented, neither shall they be buried, but they shall be as dung upon the face of the earth, their carcases shall be meat for the fouls of the heaven, and for the beasts of the earth. Enter not into the house of mourning, neither go to lament, nor bemoan them, for I have taken away my peace from this people, saith the Lord, even loving kindness and mercies.   

OBSER. VIII.  
The chiefest of the Children of God are mortal; Sarah died: all the Worthies of old included in this, And he died, and she died: and Methuselah himself lived but to see his dying day: this was sufficiently evidenced to that man who after he had seen the Caesars, and the other Grandees of past ages in their glory, drawn to the life, beginning to repined that his condition was so infeferior to theirs, was presently led into another large room down a pair of stairs of a few steps of descent, and there he viewed the same men's Tombs to his satisfaction, whose glory he had but even now repined at; unravel the longest thread of life that ever was spun on earth, and you shall found the bottom of the clew whereon it is wound, to be rottenness and corruption, if not dust and ashes; walk into the gardens of the world's pageantry, and view the roses, lilies, and carnations, and tell me if they do not all whither when the sun declines; the ripest fruit drops of first, and the sweetest flower shall not escape plucking; if the great world, the heavens and the earth, must be refined, perish, be burnt up, and wax old, and be changed like a garment; than it cannot be expected, but man, the Microcosm, should undergo an alteration too; when God shakes the heavens, man had need tremble; when such an inundation comes as will drown the mountains, there can be no safety in the valleys; when the lion shall roar and be hunger-bit, the worm is not likely to be thriving. Poor man that layest up thy treasure on earth, thou providest against a storm; but the sun may melt it, moth and rust cannot corrupt, but is it so safe that theives cannot break through and steal! OH what if thou hast goods so laid up that neither moth nor rust can corrupt, nor theives break through and steal, yet may not thy soul be fetched from thee in a night's warning; Eheu fugaces Posthume Posthume Labuntur anni, swift time slides fast; O how soon is the sun set after it gins to decline, and in how dark a night is a fair day concluded; what stately palaces are now nothing but ruin, and what great Kings have nothing to show but a heap of stones? Empires and Kingdoms do not only undergo blotts, but many times are razed out. Stately Sodom and Gomorah are sunk into a dead sea; we have heard of many that though they wanted nothing, yet how soon all shall want them! God sent not his into the vineyard to build tabernacles there, neither for themselves, nor friends, or posterity, but to work all the day, and return home at night. Every Christian is but a servant, must go when bidden, and must come at his master's command; life is a travel; for as in travails the father sends his son abroad that he may learn to know him the better, and being out of his sight, to prise him the more: So doth God with his; but the father lets not his child stay beyond sea all his life, but sends for him home with expectations of improvement. Well, Christians, you have goodly crops on the earth, but they must be reaped; ye have a fruitful vine, but the fowls of the air will either pick the grapes, or they will fall when ripe; thou hast a foundation laid, perhaps it is on the sand, the sea will wash it; on a rock, the thunder may batter it; on wood, hay, stubble, fire may consume it; is thy body well liking; hunger or surfeit may change thy image. So there is two to one, you shall not stand so long as thou thoughtest; all who are awake must fall a sleep, to day you shall be embraced by this world, to morrow perhaps stabbed; Cesar who the last night was in the clouds, and walking hand in hand with Jupiter; was the next day in the grave: but a few paces between the throne and the earth, the crown and the coffin.  
And this will appear, as concerning the saints, the best of God's people, that they also go the way of all flesh, if you consider these particulars.   

REASON. I  
The best and dearest of God's children die because they have not their portion in this life; those whom God hath betrothed to himself, and espoused to his son, they die that they may be in possession of their jointure, and that is not of or from the earth, but out of their fathers own inheritance; their estate lies in heaven, bounded with the pleasures at the father's right hand for evermore, watered with those Crystal streams that make all glad who do but taste of them; within the confines of the new Jerusalem, beyond Jordan, and therefore they must go over to posesse: the Arbour of a Christians rest is in the Garden of Eden, and he must come out of the wilderness before he can lie down, except he will make his bed on thorns. Those who have their mansion house in paradise, are not at home while they are in the prison; God puts not his of with Egyptian Crusts, or onions and garlic, but hath better food for them above; and therefore they must departed the Land; if they will gather Mannah, they must not be in the tent of the flesh, but at the door of the tabernacle. They cannot drink of the streams of pleasure, whilst they are in a dry and thirsty land; they have little in their nonage of this life (for the Children of Christ are but than at age when they can live not longer) they come not to possess because they are not at years: Indeed the right of inheritance belongs to them, but it is in the hand of their Guardion, until they come from their travels: God puts them not of with this world; for than they would be of all people the poorest; their portion is not in this life, for if so, they would be of all people most miserable: therefore they die, that they may be rich.   

REASON. II  
The dearest children die that the tendency of their soul may not be interrupted; the soul hath not forgot heaven, but hath some breathing thitherwards; now the flesh is the souls prison, and to be confined there, is to be chained out of the society of their best friends; it is with the souls arrival in the body, as it was with Lot's wife's banishment out of Sodom; She looked back, the eye is still lifted up; and this was the opinion of the Egyptians, those ancient scholars of Moses, which they illustrated in this Hieroglyphic. They painted Europa to be carried over the sea on a calf, who afterwards was stole by Jupiter; by Europa they understood the soul, by the calf they understood the body, the flesh, which when the soul was clothed withal, differed not much from the nature of bruits, according to that of the Psalmist, Psal. 49. 12. is become like the beasts that perish, and the Scripture terms man brutish in more places than one or two; and the more brutish the the less they cultivate their own understanding, Jer. 51. 17. Prou. 12. 1. Isa. 19 11. and thus was the soul carried over the sea through a multitude of waves and storms, which doth not altar much from, but seems fully to resemble the state of this life; by Europa's being stole by Jupiter they understood they souls return again to God, according to that Scripture, Eccles. 12. 7. Than shall the dust return to the earth as it was, and the spirit shall return unto God who gave it. But this is that for which I mention this opinion of theirs, and which is most observable as to our purpose; in Europa's voyage, she was painted with her face backward, still looking unto the place from whence she embarked, whereby they signified that the soul hath always a longing desire after the country from whence she came, as indeed there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that identity in the soul to the spiritual life, that where it is not extremely clogged or chained asleep, it would be flying upwards: and that it doth not, it is either out of great constraint, being bound to the body, or out of great Love to the body which knits it there unto, for holy souls will as naturally breath after their native country, as the bird would do to be in the air, were she in the water; or as a fish would do to be in the water, were she in the air; neither was this illustrated by the Egyptians only, which likely had received their traditions from Moses, but the Poets in after times aimed at it, though their dogmata were delivered in fables, which may make us think they were in jest; it seems to be shadowed in that amongst the rest of the Minotaurus and Pasiphae; by the Virgin Pasiphae they understood the soul in its primitive condition, in the state of purity, as virginty doth represent: and that was the soul's original condition; by the desire which she had to have familiarity with Taurus, they understood the souls being attentive to harken to the dictates and temptations of the terrene and grosser faculties which should have been as servants, not as commanders; as followers, not as guides: by that wooden cabinet in the form of a cow, which was contrived by Dedalus (i e. providence) whereby she accomplished her desire of that near union and conjunction with Taurus, they understood the Airy chariot, animae vehiculum, wherein the soul was locked, and wherein she sunk down to familiarity with the body; and hence the offspring of Taurus and Pasiphae, was a Mivotaurus a monster, which the ancients have thought the conjunction of soul and body to be in respect of the virginity of the soul, in its aethereal globe of light.   

REASON. III  
The choicest dye, because else the design of God would be crossed; the design of sending man into the world; the Lords aim and end aught to be accomplished by every servant; the purpose of the master is always that his servant shall return to give an account, not only how he hath been entertained, but what work he hath done; as there is a natural tendency in the child after his father's house, so there is a providential necessity, that the child return to the place from whence it came. God never sent man into the world to be an inhabitant for ever, but for term of years; the world is not his inheritance; he hath only a lease and that will expire. Thus it was with Gods best beloved; when he had done the work that he was set for, he returns, John 17. 4, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have finished the work which thou gavest me that I should do, and therefore he expects to ascend to the same state he had with the father from the beginning; these are but stages of life, and we must not get up but to expect to light again; man's life is as a tale that is told, and therefore every prooemium must have a conclusion; the book of man's life as it hath its preface, so it hath its finis, its end; man must go through the condition of the body, and forget as well as he become acquainted, and though nothing is done without the concourse of the allwise providence, (not so much as a hair of our heads falling to the ground) who can direct bad means to a good end: Yet this state of mortality is not a state come into so much out of choice as out of neglect; for by reason of sin all dye, as the Epistle to the Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now as this condition of of mortality is fallen on all men being all have sinned, so God sending his only begotten son the second Adam, thereby brings man again into a state of immortality: but how? not by continuing the soul and body in their union, but disjoining them.  
For if by conjunction came death, than by separration comes life, well agreeing with that of Plotinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who knows whether to live be not to dye, and whether to dye be not to live? the Apostle looks on it as a gain. Phil. 1. 21. and the Apostle also tells us of some who are dead, though alive. 1 Tim. 5. 16.   

REASON. IV.  
The choicest of God's Children dye, because in the flesh they are absent from Christ; there is in holy Souls a strange longing and thirsting after his presence: which none can obtain until they go through the straight gate; it is the desire of every good soldier to be where his captain is; but before he can attain to his presence, he must conquer the last enemy, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 15. 26. his own children dye, and leave the flesh, that they may go to their kindred, their father, John 14. 3, 4. And receive them to myself, that where I am, there ye may be also. Even such as are Sarahs', they must leave their own families, or they must want Abraham's bosom. Christ wills, that they who are given to him of his father, be with him, where he is, that that they may see his glory, Joh. 17. 24. there is a kind of union between Christ and his children, so near that they cannot live asunder, not more than the other members can live from the head; he who came from heaven to purchase them a possession, will by all means have them come up and devil there; he who hath prepared mansions, will have his to sit down and rest with him; Now while we are in the body, we are absent from Christ; so when Paul got a clear sight of Christ, he could not tell that he was in the body, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 2 Cor. 12. 2. whether in the body I cannot tell, or out of the body I cannot tell, God knows; but more likely out of the body; for if we be well acquainted with our bodies, we must needs confess they darken and eclipse the sun beams from the soul, or else I know not why we should not see God and Christ as the Angels do; but this is the reason, we have a veil before our faces; now seeing in the body we are absent, and can have no sight of God as he is, it is needful and useful that we departed from the body to see and enjoy Christ; all the design of the grand transactions of the Saviour of world was that he might purify to himself a peculiar people zealous of good works; and if so, we cannot think but they must be admitted to his presence for whom he hath been at such pains, which we cannot be until flesh and blood be laid aside; no entering into our Saviour's presence till the door of the body be thrown of the hinges.   

REASON. V  
The best of God's Children die that they may be delivered from the evil to come; this is a material petition in that sacred form of prayer which Christ taught his disciples, Deliver us from evil. Which he would never have taught them to ask, had he not in tended to bestow.  
There is several evils that God delivers his Children from, all which import the removal of this tabernacle. 1. The world. 2. Sin. 3. Judgement. The two first are present evils, the third is a future evil that God by death delivers his Children from.  
1. The evils of the world; that the Children of God meet with these evils in the world, is evident from these or such places of scripture, John 15. 29. Because I have chosen you out of the world, therefore the world hateth you; and John 16. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the world you shall have tribulation. So 1 Thes. 3. 4. We foretold you that we should be afflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 2 Thes. 1. 6. and the Saints are described, Reu. 7. 14. by tribulations; these are they that came our of great tribulations; thus Paul's experience testifies the evils of the world. 2 Cor. 11. 23. in labours, in stripes, in prisons, in deaths, scourged, beaten with rods, stoned, sufferring shipwreck, in journeyings, perils of waters, perils of robbers, by his own countrymen, by heathens, in the City, in the wilderness, in the sea, and amongst false brothers, in weariness, painfulness, watch, hunger and thirst, cold and nakedness. So Heb. 11. 35. tortured, mocked, scourged, bound, and imprisoned, stoned, sawn a sunder, tempted, slain with the sword, wand'ring in sheepr-skins, goate-skins, destiture, afflicted, tormented, and all this was in the world too, and in the meanest places of the world, vers. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In deserts, mountains, dens and caves of the earth. I might prove further the Saints obnoxiousness to the evils of the world, were they not every one's experience; let not the disciples of Christ promise' much to themselves whilst they are here, lest they be mistaken; it is more than ever yet was known that the Citizens of heaven had kind entertainment below; A little to consider what a place this world is, and we shall be further satisfied that if God love any, he will take them out of the world.  
1. It is a dangerous place; like to a travailor in a deserts among many serpents, he knows not where to tread but be stung. It was so with Christ's enemies lying in wait to catch him in his words, Mar. 12. 13. but little harbour, not knowing where to lay his head, Luk. 9 58. these are the inhabitants of the earth; aut cadavera quae lacerantur, aut corvi qui lacerant, either such as are fit to become a prey, or such as make a prey of the people of God; little safety for lambs among wolves, for the travailour among theives, for the partridge on the mountains pursued by the hawk; for Christ with Belial; the world is a dangerous place; little safety for the heir among the tenants, for the prince in a strange land.  
2. It is a common place; here are serpents and vipers, snails and worms, as well as men; Lions claim their right here as well as men, and the Leopard, and that makes it so unsafe for the Kid. Scribes and Pharisees, as well as disciples; atheists, profane heretics, pagans, gospel-haters as well as gospel promoters; unclean and polluted as well as holy and gracious; wolves in sheepskins as well as Saints in Sheep's natures; nay Satan hath his range here too, here he haunts, here he rules, God of the world, the Prince of the air, Eph. 2. 2. The Ruler in the hearts of the disobedient. Thus we found him in his walk too and from, and that was in this world, Job. 1. 7. And the Lord said unto Satan, Whence camest thou? than Satan answered and said, From going to and for in the earth, and from walking up and down in it; and you may see what end he propounds in this walk on the earth, 1 Pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking whom he may swallow up, whom he may devour; and this is another evil in the world that calls for deliverance from. For sure the Saints cannot be at rest when such tumults and uproars are every day; nulla libera meditatio habetur in frequentia; the Children of God cannot enjoy their God with acquiescence when the multitude are by: therefore is it that we found David mourning and bewailing himself that he could not live where the wicked had their haunt, Psal. 120. 5, 6, 7. Wos is me that I sojourn in Mesech, that I dwell in the tents of Kedar! My soul hath long dwelled with them that hate peace. Children can but have little safety where bastards claim a property.  
3. The world is a dark place, therefore evil; little knowledge of God, and less of the mystery of the Gospel; it is like the Israelites, under a cloud, the sun eclipsed, the moon in opposition, the stars disappear; no sight but in a riddle, little knowledge but by guess, in a glass darkly, not face to face; therefore heavenly things in respect of the world are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisibles, God invisible, the King invisible, Rom. 1. 20. Col. 1. 15. Heb. 11. 27. and this Christ confirms plainly, John 17. 25. OH righteous Father, the world hath not known thee. Alas, Beloved, we see but in part, we know but in part, and being much alienated from God, have our understandings darkened, Ephes. 4. 18. We only see the husks which the swine have, we see but little of the bread in our Father's house, and of that delicious fare which our Father's servants have every day. Now as those who have a sprightful and vivid desire of the light, count it a sore evil when they are locked in a dungeon; so do the children of God judge that darkness is sorrow enough to their souls, which are in some measure illuminated, and upon whom the day of Grace hath dawned; this is the world and dark place; and though it be a proper place for evil doers, so it is a brave screen for error and sin, yet God sees it suits not with his Children, and therefore he calls them into his marvellous light.  
4. There is another evil in the present world, which God will deliver his from, and that is bad Neighbours; here are men turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devourers one of another; it would be well if this bad neighbohood was not even among them whom Christ hath chosen out of the world, Gal. 5. 15. The Hungarians suffered, because they were near to the Turks: the Pololians, because they lived near the Tartars: so the Valleys of Piedmont, because of her Neighbour Duchess: thus we have Mantua complaining, Mantua vae miserae, nimium vicina Cremonae: because when Cremona was on a flame, Mantua felt the heat: Thus the wotld is an evil place where the wicked take the righteous in a net, and catch them as in a drag, and hook them with the angle; nay, where the wicked devours the man that is more righteous than himself, Heb. 1. 13, 14. therefore God will deliver David out of the hands of Saul, and Moses from a bloody Pharaoh.  
5. There is another evil, and that is, it is full of deceit: not a step, but a snare; not a morsel, but a hook: Locus quo alius alium circumvenit: A lying spirit in the mouth of the Prophet, crying, Sand me. Jacob supplanting Esau, Micha●l deceiving her father, Judas betraying Christ, Pharaoh dealing deceitfully with Moses: most in this world are like Saul, 1 Sam. 28. 8 disguising themselves, and putting on another's raiment, and going about their designs in the night clandestinely, and this makes the disguise more dangerous, because it is frequently sheep's clothing, though it be on the backs of ravenous wolves. My dear friends, it is an evil, and a deceitful world, when there is no firm ground to stand on. This world is Theatrum hypocriseos, as Anacharsis calls it: 'Tis dangerous acting on the stage, when the Teatre is hung with hypocritical Tapesty, and Gospel stories the main thing they represent. Sure it is an evil world where this defraud is, when oaths and promises are made sloppings to help us over dryshod; when Vows and Protestations are made stairs, and trod upon, may we but reach the higher, or be in any greater election of reaching the prize; this was Petronius his lash, which he made his Auditor's smart with all, Quisq: sponsam sibi suam; every one his Wedge, every one his Dalilah, and than Nemo coelum, nemo jusjurandum, nemo Jovem, pluris habet, cum omnes sua bona computant. When our designs only conceive the gain of the body, the gain of the soul will likely miscarry: Oh! it is sad, when heaven, and Oaths, and God himself, are all laid in the balance, and yet cannot weigh down a carnal self designing heart; 'tis to be lamented, when Cum paucis charior fides quam pecunia, when a wedge of gold is valued more than truth, and thirty pieces of silver more than Christ; when the Vineyard takes the heart more than the husband man whose it is; therefore God will take his out of the world, because they must be deceived, except they could be hypocritical, as others can.  
6. The world is a vain place, and therefore evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Antonius, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnia vanitas, all is Vanity, as Solomon: And indeed, the world though it look big, and seem to delight, yet really it is empty, and will frustrate; How ordinary is to see ea quae jam claruerunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those things that even now every body knew, presently all have forgot: the shining Candle quickly go out by a little gust, or else burnt to the snuff; He or She, into whose presence you durst not come without trembling, now you dare tread upon: he who eats at your table, seeking to devour; he who dips in your dish, betraying; your very Delilah cutting of your locks; this is not only vanity, but vexation of mind. A mighty Monarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dust and ashes. He who had a mouth for Mannah, become meat for worms. What is there in the world, but Rapina, Latrocinia, Intemperies coeli, corporisque and what see we else! Treachery, Fraud, Violence, Murders, Robberies, Diseases, Frosts, Heats, Droughts, Deluges! and see what use divine Seneca makes of this, Now, saith he, Delibera tecum, & respondebis velle te vivere; Consider with thyself, and wouldst thou desire to live in this torment, all conditions attended by annoyance! make choice of what garment you can in the world's Wardrobe, and it shall pinch you, as was well expressed by the Poet in a Farewell to the world:  

Farewell you guilded follies, pleasing Troubles;  
Farewell honoured rags, you crystal bubbles;  
Fame is but a hollow echo; gold poor clay,  
Honour the darling but of one short day.  
Beauty's chief Idol, is but a damask skin,  
State but a golden prison to live in,  
And torture freeborn minds, unbridled trains,  
But goodly Pageants, proudly swelling veins;  
And blood allied to greatness, is but Love  
Inherited, not purchased, not our own.  
I would be rich, but that most men combine  
To dig the bowels of the richest mine.  
I would be high, but that the sun doth still  
Levelly its beams against the rising hill.  
I would be wise, but that the Fox I see  
Suspected guilty, when the Fox is free.  
I would be fair, but see the Champion proud,  
The world's bright eye often sets under a cloud.  
I would be poor, but see the humble grass  
Trampled upon by each unworthy Ass.  
Rich hated, wise suspected, scorned if poor,  
Great feared, fair tempted; High, than envied more.   
Than see what a noble resolution this inspired Poet takes upon himself.  

Would than the world adopt me for her Heir,  
And beauty's Queen entitle me the fair;  
Fame speak me honour's minion, and could I  
With Indian Angels, and a speaking eye  
Command bore heads, bowed knees, strike justice, dumb  
As well as blind and lame, and give a tongue  
To stones by Epitaphs, and be called Master  
In the lose lives of every Poetaster.  
Can I be more than any man that lived,  
Great, Wise, Rich, Fair, all in superlative,  
Can I control the seas with Neptune's rod,  
I would all these resign for Christ my God.   
7. There is this evil, and that aggravates all; men will not confess their misery, and so come to despise the Remedy; Ego mihi videor. Fancy is intelligible by every ignorant Creature: Men and women all over defiled, and yet they cry, They are every whit clean; sick and dying, and yet poor hearts, cry, They are whole, and need no Physician. This was Seneca's complaint in the time when he lived, and is proper for ours, Ebullit Ira, Discordia, Petulantia, Invidia, Ignavia, Mens efflata, & nos tamen aegros esse negamus. Here a heart nauseating holiness, there another turned into flint, another swimming in muddy pleasures almost choked, another well nigh scorched in flames, and yet no need of help; no body sick; all stung, and no body will look up to the Serpent; all out of the way, and none will accept of a guide; this is the world, a present evil, which is a reason that God will take His to himself.  
2. There is another evil which God will delivet His from, which is a ground why they die, and are taken out of the world, and that is sin: an evil very infectious, and mortal too. Hear the abomination of desolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, standing where it aught not; in the heart, the Lords very lodging, his Temple; than it is time for the Righteous to fly unto the Mountain, nay, unto the Rock, Which Rock is Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole world is subject to the evil one, the Prince of Darkness; and there it must necessarily be, that there shall be evil practices, where there are evil Laws, if people be but obedient; alas! men turned to beasts, and the filthiest of those swine; 'tis a strange Metamorphosis; silly souls, swallowing down corruption, and drinking down profaneness with greediness. Look over all the ranks of men, and all conditions, and the common character they are known by, is sand: Are all rich? Are all noble? Are all poor? Are all Kings? Are all Slaves? Are all Merchants? Are all Husbandmen? Nay, but all are sinners, Rom. 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All have sinned, and come behind, been deficient in that which was their duty, to have promoted the mark, to have aimed at the glory of God. Methinks men should tremble, and fear to bring the heavens and earth together, or some hideous thunderclap from the fierce wrath of the Lord, who let lose the reigns to all manner of Impiety, and cry, Are not our tongues our own, who shall countrole us?  
3. There is another evil, and that is properly the evil to come, which God frees his Children from by death; and that is the evil of Judgement, which hath a connexion to the former, and a dependence on them; as imprisonment hath a dependence on breaking the Peace, or Punishment on an evil action: for this end was it, that God sends for Lot out of Sodom, because he had a design to burn it: Gen. 19 15. And when the morning arose, than the Angels hastened Lot, saying, Arise, take thy Wife, and thy two daughters which are here, jest ye be consumed in the iniquity, or in the punishment of the City. Iniquity and Punishment are derived of the same root, and both grow together; only iniquity is ripe first. When the storm arises, God tows his to the harbour: when the Tide gins to flow over the Seas and Sand, he makes his mend their pace, and hasten to their journeys end: he invites them home to their father's house when they are beset with beasts of prey. When he intends to sand a famine, than he takes up those who would hunger most, and whose cries would make his bowels yern: And where he sees thirsty souls in his dear Children, who could not live without waters of life, without the streams of the new Jerusalem, he will take them up before he dry the fountain, and sand a drought in the Land. God sees preparation making for destruction; the Lords vengeance breaking lose for sin, therefore he will secure his own: He sees the bore breaking into the vintage, & therefore he will gather the Clusters of grapes with his own hand. When the Dog is leaping into the sold, the good shepherd will house his Lambs; When the Wolf comes to devour, he hedges his own about with a high wall. Beloved, Who knows what evils are falling on a sinful land? may we not fear Vltima morientis Angliae suspiria, the last groans of a dying land! Who knows what the Lords wrath will do, when it is kindled but a little! Oh! what unsuitable conversations have we had to the Lords marvellous Love in Gospel discoveries? What wretched disobedience have we manifested, when God hath been following us with loving kindness? What rebellion, when our Sovereign Lord of hosts hath been passing an Act of Oblivion? What new guilt have we contracted, when for our former transgressions, we might have laid hold on the Act of Indemnity? What grace have we turned into Wantonness? What Light have we shut our eyes upon? What sweet invitations have we denied? What hard-hearted Children have we been to a tender Father? Indulgency hath not prevailed, Love hath not constrained, Goodness hath not drawn: Nay, my dear friends, what could God have done more than what he hath done! and yet how ungracious we are, and how unkindly do we require the Lord! What meanest thou, OH sinner! is this thy Love to thy God is this thy tenderness to Christ! is this thy kindness to thy Father! Is this thy loyalty to thy King! Consider and know, God doth but wink, thou canst not blind him; the day is coming, and God will awaken. God hath a controversy with the light-hating land; and he will punish some, that others may learn; he will cut of some branches, that others may thrive the better. Zech. 13. 7, 8, 9 Awake, OH sword, against my Shepherd, and against the man that is my fellow, saith the Lord of hosts; Smite the shepherd, and the sheep shall be scattered, and I will turn my hand upon the little ones; and it shall come to pass, that in all the Land, saith the Lord, two parts shall be cut of, and dye, but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on my name, and I will hear them: and I will say, It is my people, and they shall say, It it the Lord my God. Now even against such a time as this, against such an evil day, God will take his own children to himself from the evil to come.  
6. The best dye, because they are for the best things. God hath been at great Charges to make provision for them, therefore they must be his guests, and there is no way but through the straight gate of death.  
1. They are for the vision of God, whose face, if they see, they must go in. Reu. 4. 1. A voice from heuven to John, saying, Come up hither, and I will show thee the things which must be hereafter. So must Moses and Aaron do. Exod. 19 20. And the Lord came down from Mount Sinai, and the Lord called Moses up to the top of the Mount, and Moses went up. If the Children will see the Lamb on the Throne, the City, the new Jerusalem, they must ascend, not only look, but go up. Thus when Satan had a design to show Christ the glory of the world, he took him up into the Pinnacle of the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A place to which if he come, he must fly: so doth God when he would show his glory to his Children, he must give them wings, that they may fly where bodies are not capable of. When Christ taught his Disciples, he gets up into the Mount, Mat. 5. The glory of the world to come is not visible to us, until we be be in a rapture. So it was with Paul, 2 Cor: 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. caught up into the third heavens; and verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he was rapt up into Paradise: thus it is with all the Children of God, if they will see God, they must be both out of the body, and rapt up in Paradise: 'tis only in the New Jerusalem, that we must have clear visions without the Telescope of faith, where we shall need no glasses. The Temple of old was the place where God made himself known, where he was visible: those two great Oracles were in the Temple; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Col. Their voice from heaven: so we found when they were led Captives into Babylon, they heard it not more; which was the ground of that lamentation of the Prophet Jeremy, Lam. 2. 9 Her gates are sunk into the ground, he hath destroyed, and broken her bars; Her King and her Prince are among the Gentiles; and than follows the darkness they were brought to; the Law is not more, her Prophets also found no vision from the Lord: This also you may see in David's desire, when he would have a sight of God, he concluded he must be inquired for it in the Temple, Psalm 27. 4. One thing have I desired of the Lord, that will I seek after, that I may devil in the house of the Lord all the days of my life, to behold the beauty of the Lord; and to inquire in his Temple; we must go up, as to worship, so to behold. As to the other of their revelations or Oracles, it was their Ruach Haccodesh, the inspiration or breathing of the holy Ghost, which was always had in the Temple; and that too when it was in its purity, before they had blinded their eyes with Idolatry and Heresy: for after that they had contracted the Babylonish▪ Customs, and their Idolatry, and had begun to worship God in an heathenish way, more out of custom, than out of filial fear, they had this revelation not more, which was very common in their purer times; so than you may see when Christ comes, Acts 19 2. to inquire, whether they had teceived the holy Ghost; they answer, they have not heard whether there was a holy Ghost or no. Here you may see, when they could not go up to the Temple out of their Country, the place where they dwelled; and when they had drowned and immersed themselves in Ethnicism and Impurity, they had not that sight of God which otherwise they might have had. Thus it is with us, (for those passages are signs and types of our vision in the future world) thus if we would see as we are seen, know as we are known (which are privileges for the Children of God) than we must be out of the flesh, our own Tabernacle, and carried into the Temple not made with hands, eternal in the heavens: Indeed were not Gods dearest ones designed to have a sight of himself, and to devil in inaccessible light, rhen they might stay in the body, they might still devil in Goshen, in Egypt; but they must view the promised land, the Tabernacles of the Lord of Hosts, the Clusters of Canaan, the reconciled face of their compassionate Father, therefore they must be taken out of the valley of the shadow of the body, and be carried to the top of Nebo and Pisgah with Moses, that they may view the promised land, and their inheritance which the Lord hath promised. Valleys are full of Mists, but when we get to the mountains, we shall see clearly; and this is a reason who God takes his own out of the state of life, because he may show them himself.  
2. The best of God's Children, as they are for vision, so they are for fruition, and therefore they must departed from the body. Real enjoyments require real presence: none can actually embrace an absent Christ; 'tis true; Faith doth reallize future joy, but it is but in part: and as we may say of the two Covenants, Christ took away the first, that he might establish the second; so here God will take away faith, when the soul comes into presence: when fruition comes, faith shall vanish as the darkness before the Sun. Now indeed there is need of hope, but hope shall be changed into possession, and than hope shall vanish. Rom. 8. 24. For we are saved by hope; but hope that is seen, is not hope; for what a man seethe, why doth he hope for? so we may see, when this is the purpose of the father to establish us on Thrones, and give us the inheritance of sons, we must lay aside faith and hope. Now seeing it is for the body's sake that we have need of faith; than when we have no need of faith, we shall have but little need of the body; this was clearly signified in the Isratlites when they went out of darkness, out of bondage to liberty: yet we found they must pass Jordan before they could enjoy; they must go into the land before they can possess; thus those Realia gaudia, the real comforts, the best of heaven must be for his children, as the best of the earth was. Abraham's bosom is provided for Sarah to lie in; her face must travile to him; if she will live in his enjoyment, than she must forsake her father's house; so if Christians will live under Christ's sceptre, they must leave their habitation; for his Kingdom is not of this world. The nurse must resign when the father calls the child home to his inheritance; the heir ceases from being under tutors and governor's, when he comes at age, than he enters to his estate; they must come from under the hedges, and out of the high ways, that will taste of Christ's feast; and this is that which God hath intended his for, that they should be ejus participes, partakers of himself, and sit with Christ upon his throne, and therefore they must leave the world; it is not likely for us to grasp the wind, nor to embrace the air; there is an absolute contradiction in the capacity; so is it with our bodies that are earthly, before they can enjoy, they must be celestial.  
3. The best of God's people are for the best things, that is for triumph; and therefore they must lay down their arms; the Apostle calls life a warfare, which we may conclude to be so from the furniture, that God hath made weapons which are not useful but in war, 2 Cor. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the weapons of our warfare; and though the weapons be not carnal, yet the bodily life is carnal; now as weapons are to be laid aside in a triumph, so aught a Christians body which is but a bulwark, when he goes to the heavenly ovation; it is not the proper time to enter triumph until the battle be concluded. Paul bids us not boast when we put on our armour, but when we put it of; there are grand adversaries, great sins, wily temptations, a politic Satan, a treacherous heart, an ensnaring world; yet the Children of God going in the steps of Christ shall conquer these; he conquered and triumphed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Col. 2. 15. Having spoilt Principalityes, and powers, the commanders, and stout ones, he made a show of it, and trampled over them on the cross; so shall God's people do; and as he afterwards sat down, so must we sit down with him in his father's glory! Eph. 2. 6. And hath placed us in heavenly places with Christ; yet this glory must not be until we overcome, Revel. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that overcometh, to him will I give to sit with me on my throne, even as I have overcome, and set with my father on his throne. Now Christian, who would not put of his armour to be partakers of such glory; the shield of faith, the helmet of salvation, the sword of the spirit will be of no use in the land where we shall meet with no fiery darts of the wicked one; Now seeing that Christians are designed for the white robe of triumph, they must lay aside the garment of war; those that God in mercy hath set apart to sit on the throne, must not lie always at the receipt of custom; those that must lie down in rest, must put of their clothes. And this honour is promised in that full place, Rom. 8. 37. where the Apostle doth not only give a child of God the victory, but names the enemies that are beaten, tribulation, persecution, famine, nakedness, peril, sword, Angels, Principalityes, things present, things to come, life, death; the last enemy that a Christian fights with is death; yet the Apostle gives the victory; in all these we overcome, nay more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we do more than overcome through him that loved us; and what is this that is more than a conquest but a triumph? take it in these particulars.  
1. A Christian is more than conqueror in this; they are slain in the field, and yet win the day; we do not ordinarily say that they are conquerors who are slain, but that they are conquered; yet Gods children are such, verse 36. as it is written, For thy sake we are killed all the day long, we are accounted sheep for the slaughter; are Christians slain in the field, and yet overcome; die and yet vanquish; fall on the place and yet conquer; what is this but to be more than conqueror through Christ who loves us!  
2. A Christian is more than conqueror, in this, because he so conquers as never to be assaulted more: the grave, death, and hell have struck their last stroke, and sin hath done its utmost; but is overcome, is fall'n and will never rise again; for who shall lay any thing to the charge of Gods elect? it is God that justifies. And this the Apostle tells us of, Heb. 12. 11. where he attributes a peaceable fruit of righteousness to our being exercised, he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. alluding to those wrestling in the Olympic games, as indeed there are such adversaries that put a Christian to his shifts to stand; but this exercise brings fruit and it is peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both joined in the word, intimating that peace immediately follows upon victory; thus when Christians have their sins so blotted out as they shall never be legible more, charged upon the soul more; when they so conquer Satan that he never assaults more; when they bury death in its own grave that it never rise more, and so charm the serpent that he sting not more, they may be said to be more than conquerors.  
3. A Christian is more than a conqueror, doth more than overcome, because he gets the victory without any great damage, or any great loss. Afflictions get but the dtosse, what the furnace gets from the gold; death and the grave get but the body, and this is but to refine the soul; when the gross part the body falls of, no great damage, they loose not their captain in the war; they loose not their sight or their hearing by death, but have all more purified than before; therefore they may be said to be more than conquerors; it is reported of Pyrrhus, that when he had overcome the Roman army with the loss of many of his own men, a friend of his came to congratulate his victory, to whom he answered, vicimus quidem; sed si nobis talis itidem victoria contigerit, omnino funditus perd●remur. 'tis true I have got the day, but if ever I see such another, I am utterly undone, such another victory will quite overthrew me; now it is not thus with Christians; they loose not in the war, but come of both conquerors and gainers: and therefore they may be said to be more than conquerors.  
4. Lastly for which I mention the rest, A Christian may be said to be more than conqueror, because he triumphs; this is it which he fought for, and this is it that he will lay down his arms for; he cannot than triumph before he go out of the field; the world is the field, and the body the robes wherein the soul is clothed for war; so that when he appears in triumphant apparel, it is both in another place, and an other guise. After conquest the army used to go into the City their Metropolis that they might there triumph, where the noise of their victory would be most public throughout the Land; thus it is with Christians; that there may be an open publication of their conquest, they must go to heaven to triumph, and therefore leave the body; and indeed who would not lay aside the flesh, to be glorified with Christ? who would not give a mortal for an immortal body? who would not put of corruption, to be clothed upon ●ith incoruption? Who would not be willing the ●rain should dye in the earth, so that it bring but ●orth increase? this triumph is one of the pre●ious pearls of the Kingdom, which Christ gives ●o his own; therefore they must come out of the company of swine; and do but rightly consider, and you must needs confess the solemnity such, that no faithful soldier but had rather march with his captain in the posture of triumph than stay in the field to plunder his conquered adversary; what are the pillages and spoils of the day so bewitching as to hinder any from the glory of the conquest! here Christians may see pure love, that God designs so well for us, when we pitch our aim at lower objects: and thus you may see why Gods own Children dye; they are for the best things; Vision, Fruition and triumph; the first cannot be had while there is a veil before the face of the soul: the second cannot be had till there be a capacity in the subject recipient, which cannot be in the body, not more than there is a capacity in a quart-pot to hold wisdom; but we must be deiformed, before we acquiesce; the third cannot be had until every enemy be conquered, the last whereof is death.   

USE. I  
Application, Do the best of God's Children dye? this may serve for Information in these particulars.  
1. THat death is not so horrible as most men think it: misinformation is a ground of fear; and when things are not represented in their own shapes, they are more formidable; the prisoner will not count himself miserable, because the jailer comes to tell him he must strip him and turn him out of doors; not, that is his freedom; the merchant gains, when his wares are taken of his hand, and house emptied; this was Paul's judgement, whatsoever life was, yet death was gain. Phil. 2. Some think death takes all a way, nay it doth not diminish but add; some think it beggars, nay it makes rich; some think in death the soul is naked; nay 'tis in its holiday garments, when the rags and corruptible shreds of the flesh are laid aside; If there was no gain in it, Gods own Children should not trade with such a customer; If death came only to plunder, God would arm his against it; no my friends, if the dearest of God's children must drink of the dregss and bottom of the cup, you may persuade yourselves there is no poison in it; since Christ tasted death, there is a sweetness in it; since he took away the sting, it is tractable, 1 Cor. 15. It moves not in its own orb and vortex, since it was absorbed as the Apostle saith, 1 Cor. 15. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, death is swallowed up; than it cannot by't; it hath no sting; than it cannot wound. Death would not be at all frightful, would we look upon it as indeed it is in its self; not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a destroyer, but a restorer; not as that which comes to take all we have, but as that which comes to confer on us all we have lost; not as the evil spirit thought of Christ, Mat. 8. 29. to torment us before our time, but to preach liberty to captives, and set open prison doors: fear not death; your saviour hath tasted it before you; though is be like afflictions, gtievious for the present, yet there is a peaceable fruit of righteousness following; it is a dark hour, but the next after it will be mote light; it looks pale at the first sight, but after it the soul will clear up: though it be a straight gate, yet it opens into stately palace; it pulls down the body, but raiseth the soul; it divorceth kindred, but joins Lovers; it looks grim at its approach, but smiles at it return; when you go to bed and bid good night to your friends, it seems something melancholy; but you are cheerful again when you awaken; surely to have the union of soul and body dissolved, and the knot of nature cut, is no great matter when thereby we are knit to Christ; to forget to swear is no loss, if thereby we learn to pray; it is a good exchange to get a spiritual body for an earthly, an incorruptible for a corruptible, an immortal for a mortal; how fitly the Apostle compares it to going to bed and putting of old clotheses! and will that appear formidable if we have new ones in the morning! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall be clothed in the morning of the resurrection, and you may see how our new garments shall excel the old ones; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 15. 54. This corruptible shall put on in corruption, and this mortal immortality, and than death shall be swallowed up in victory.  
2. If the best dye, it informs us that God hath a controversy with the Land; if he be cutting down the tall trees, sure he intends to burn the shrubs, and improve the ground; when Lot was fetched out of the City, than Sodom was near ruin; when God removes his into the Ark, than we may fear a deluge, that the floodgates of heaven should be set open, and the world drowned.  
OH sinful nation, with whom perhaps God will strive not more! but lest the wheat should be burnt with the tares, he reaps it and gathers it into the barn before hand; 'tis time OH profane sinner, for thee to fear that a storm is coming, when thou seest the Lord fetching his home; the servants are about to pay their reckoning, and give up their accounts, when the master calls his son out of their company; OH shall not our former miseries 'cause every one to reflect on ourselves and reform one! see a parallel cause to England's, Josh. 22. 16, 17, 18, 19, 20. The place, if you Judge your sins to have had a stroke in the late troubles of the Kingdom, is worth the reading, return not to the same rebellion, and build no altars that you may sacrifice to other Gods; o take heed, there are but a few righteous in the land, and when these are out, what may follow!   

USE II  
Must the chiefest of God's Children dye? than let me counsel you,  
1. TO take the time of death into consideration; the hour is at hand, and this day I bring you the tidings of death; the case is determined in the Court of heaven, and the Judge hath past sentence, and you must every one die: linquenda domus, & Tellus, & placens uxor: your new built house, new hired land, and new married wife, must all be left; the hour is at hand when you and I must see the faces of one another not more in this life: we must shake hands, and bid farewell until another world. If Jerusalem must be destroyed, what must Tyre and Sidon? if Sarah must die, surely so must Agar: Caeterae urbes sunt mortales: We must all follow them who have go before us: the fairest face must lie in the dust, and the noblest body must turn to ashes, and feed worms: the tallest tree must fall to the earth, and the properest man must stoop into the grave; the bravest actor that ever you saw on the stage of the world, must leave his Spectators, with vos valete & plaudite, exit mortalis, and descend, & give place for another. Man's life is but a randevouze, and he a trained Soldier; men come into the front, and give fire, but presently as they were: the body to the dust from whence it came, and the soul into the hands of the Lord that gave it. The longest day ends in a dark night, and the most glorious sun will set, and disappear: This was it that troubled Adrian, because he had not preconsidered that he must dye, and that his soul must departed; he therefore makes a wonder of it: Animula Vagula, Blandula, Pallida, Rigida, Nudula, Hospes, Comes corporis, quae nunc abitura es in loca? Nunquid amplius dabis jocos? OH my pretty soul, my companion, my dear friend, whether now, what, not more of thy company! must I be left alone! he should have acquainted himself beforehand, that he had been born on a woman, and therefore might dye: O beloved, we must all reckon to leave one another, and bid adieu. God intended not that our abode here should be any other than a pilgrimage; not as a conversation, but as a visit; your sweetest Child, your dearest father, your faithful wife, your loving husband, must all part, and leave one another. Meditate on this: Lovers and friends are not knit in eternal bounds: reckon upon the noble attainments that ever any arrived at, and death is the total sum: and we may writ on the most flourishing flower, But it must whither; on the most lively body, But it must die.  
2. Counsel or advice is prepared for death: take it in the Apostles words counterchanged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day is far spent, the night is at hand, in which no man can work, Rom. 12. 13. prepare therefore for a dark hour; the Philistines are ready to fall on you; than it is not time for you to be on Dalilahs' lap; the soul unprovided, is near beggary: the heart unprepared, is half conquered; at death you shall have all your enemies endeavouring to lead you captive: o than it behoves you to be in a posture to resist: ere long you may hear the bridgrooms' voice calling you to the marriage-feast: O take heed that your lamps be not untrimmed: be ready at what hour of the day, at what watch of the night soever he shall call, that you may go with him into his rest. Let me speak to you in the words of Joshua; Josh. 1. 11. Prepare you uctuall, for within three days you shall pass over this Jordan, to go in to possess the land, which the Lord your God giveth you to possess. Make haste to prepare thyself; for perhaps the Messenger is at thy door, and even now calls; consider God's deal with those that have go before us; some have been smitten with blasting and mildew, some with pestilence, some with sword, some with famine, some consumed, others plucked as a firebrand out of the burning; and what knowest thou, o man, what God will do to thee! therefore prepare thyself to meet the Lord Upon this account it is that one compares life rather to a Wrestler than a Leper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the reason is, because in the former we should look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To stand firm, and well prepared for a jostle: Agendum est Christiane, antequam agere cogeris; OH Christian, die daily, before thou die indeed. Cosmus used to shur his eyes often, and said, it was that he might not be to learn when he should be compelled. O my friends, it will be too late to have ours sins to get of, even when we are going to rest: it will be too late to repent, when the sentence is past: Sero animus ad periculorum patientiam post pericula instruitur; its folly to endeavour, or think of standing, after you have fallen and broken your limbs; Non putavi hoc eventurum, nunquid hoc eventurum credidissem! it will but be a bad salve to heal a wound, to say, I never thought he was in earnest; or that he would have struck so soon. Dost thou expect this harbinger to morrow? but what if should come to day? Christian, I beseech thee consider, Horae tantum momentum interest inter regnum & aliena genua; necesse est igitur ut magis corruamus, qui quasi ex inopinato ferimur. There is but an hour, for aught I know, or for aught thou knowest either, between the throne and a footstool, between a Commander and a Slave, between prodigality and beggary: and will not his flight be more dreadful, whose enemies like a storm of flies come ravenous, and by surprisal! O how terrible will death be when it was never thought on before it came! it if come unexpected, I fear it will found thee unprepared. Take these two helps for better preparation.  
1. Be not entangled in the chains of sin; that soul cannot go out freely with comfort, that carries the sense of guilt in his bosom; you will be ashamed to appear before the chief of the Congregation, where you are leprous, for fear you shall be excommunicated: you dare not venture to be served up at God's throne, whilst you are unclean vessels. Christian, I appeal to thy own heart, dost thou not blush when thou art in the presence of those whom thou believest are privy to thy sins; darest thou come, or canst thou come boldly before the Judge when thou art guilty, and art persuaded that he knows it? than thou wilt be best prepared against the assaults of death, when thou art environed with that brazen wall, Nil conscire tibi, not to be conscious of any offence.  
2 Keep Faith and Love in their brightness; Love to draw, and Faith to encourage, makes the soul it dare tread on Serpents, or wade through fire, that the desire may be fulfilled. What can hold thee back if thou lovest, and what can hinder thee if thou believest? See Peter's faith, The waves could not hinder him; though it is likely he could not tread the water, yet he had a faith bore him up. Mat. 26. 27, 28, 30, etc. He believed it was Jesus, and therefore he went: Lord, saith he, if it be thou, bid me come unto thee on the water; and he said, come; and when he was come out of the ship, he walked on the water to go to Jesus. See his love also which he had for Christ, and this constrained him: when Christ propounds it thrice, yet Peter answers, Lord, I love thee; nay, he durst appeal to himself, Thou knowest that I love thee; and this prepared him for any thing, for good report, or bad report, for freedom, or bondage, for life or death. Luke 22. 33. Lord, I am prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am ready fit to go with thee, both into prison, and into death. Love can break thorough the grate of the prison, and faith can look thorough the wall: so you may see Paul's resolution, who wanted not the eye of faith to see beyond the grate, when his friends would have dissuaded him to stay from Jerusalem: how with indignation doth he answer? Acts 21. 13. What mean you to weep, and break my heart! for I am ready prepared, not to be bound only, but also to dye at Jerusalem, for the name of the Lord Jesus: this is the preparation of the Gospel: that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 6. 15. which you must have on before you dare tread in the grave; than we are said to be shod therewith: therefore the most stout and valorous among the Grecians that durst attempt any thing, that would venture their lives, pro aris & focis decertantes, they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they were looked upon as shod with brass; so they who are thus shod with faith and love, will not much matter where they tread, fire or water, life or death, all is one to them.  
3. The third brand of Counsel is, if all dye, than be weaned from the world: set your hearts lose from the world, and than, though it should be pulled from you, it would not shake you so much: be not deluded with the flatteries of a gaudy life, and let not a smiling world bewitch you: and as to our particulars, we found at present, that the real sorrows are more than the seeming joys. Me thinks I should not need endeavour to disgrace the world, to those who have seen its vanity as we have done; let the present condition and posture of it speak, and it will condemn itself. Sure there needs no arguments to draw us from the earth, who are driven, as it were, by its bad enterrainment it gives us, to seek out another place; O what sad evidences have we had as to this particular family, of the world's emptiness! in how short a time may we heap up a fourfold admonition! and in how few days have we seen glory laid in the dust! here hath been such a tragedy in a short-time within these gates, as cannot well be paralleled in an age, as though God had endeavoured to use all manner of arguments to convince us, not to have confidence in the flesh; a little to view what we were not long since Spectators of. First comes on to the stage the honourable and virtuous Lady Thorney of Fenton in the County Nottingham, who came to act the prologue of this Tragedy; she intending a visit to her sister the Lady Hickman of Ganisburgh, only called as she came by, not out of intent, but driven by a providence; and indeed now we may guests, why God sent her, to tell us we were mortal; she as soon as ever, or rather before we alighted from the Coach, fell sick of an Apoplexey, which according to the nature of that disease, was A sensu, & totius corporis motu privata, obstructo cerebro; aeger jecit, stertuit, & difficul oer spiravit; she lay deprived of sense and motion, the brain obstructed, the breath difficult, and she speechless about the space of seven hours, and so she expired: after her followed a household servant very speedily, who did not only show us that we must dye, but how we aught to dye: and there were sent before the main body, that we should be put in a posture of resistance; but jest these arguments should not convince us, presently the Lord proves it by a double demonstration: the son and the mother, the two great Pillars of the family, they fall; and now it is time for us to cry out, Lord, strike not more, we will obey: These demonstrations hath God shown us, why our hearts should be weaned; and if any of us need more to soften us, let us consider the same wisdom can conclude more contradictorily than he hath yet done: If the world be not too bitter for us to delight, yet he can put more gall into the Cup, or brew another of more bitter ingredients than this. Surely our hearts idolise the world when nothing but the image of death, and that of so dear and honourable friends and relations can disentangle us: and if there should be need farther of pressing this argument, though indeed it already is come to the quick, yet consider these particulars, jest it get into favour again.  
1. Consider the troubles and sorrows of this life, Pains, Distempers, Fears, Disappointments, Losses, Jealousies, Temptations, vast Journeying, Hunger and Thirst, Cold and Nakedness: We reckon of Pearls, and it is but dust; of Roses, and they prove Thorns: optima quaeque dies fugit, the best day makes haste: Subeunt morbi tristisque senectus, Diseases and Ages arrest the most active body: our pleasantest time passeth in a dream: and our opportunity either in nihil, male, or aliud agendo, in doing evilly, or nothing, or to little purpose: many vexation, if thou wilt be a man, and more if thou wilt be a Christian. Palace, Cottage, City, Country, all are very hard seats for a Child of God to sit on, Enecat assidum rus triste laboribus, hard toil to the poor, little content to the rich; the peasant on the dung hill, destitute, robbed of all; the King on the throne overloaded, more than he can bear: how do we see a merry day ending in a sad evening! and our laughter terminating in a sigh! How ordinary is it for us to sees tears on every one's cheek! The mercy we thought to have enjoyed and rejoiced in, how soon it vanishes, and leaves, Nil nisi triste cadaver, nothing but a dead carcase behind! The Butterflies painted wings moulder into dust, when we conclude we have them in our hands: are you such as never met with trouble, never with cross? I bless the Lord for it, I have met with both. Had you never any cause to weep? O live in fear, others have: Have you lived in rejoicing all your lives? yet others have been used to mourn, and you know not, you that laugh now, how soon you shall have cause to lament, Job 16. 20. Psalm 6. 6. Eccle. 4. 1. Psalm 42. 3. Isa. 16. 9 Psalm 80. 5. Lament. 1. 2. Job 17. 7. Isai. 5. 30. Rom. 9 2. Jer. 13. 21. 1 Sam. 1. 15. Luke 2. 48. Mar. 14. 34. 1 Kin. 14. 13. Isai. 38. 14. Hos. 4. 3. Joel 9 5. 2 Sam. 18. 32, 33. Gen. 50. 11. 2 Sam. 19 2. And if you never tasted of sorrows, sighs, tears, mournings, lamentations, than there is a woe rather than a blessing belongs to you. Luke 6. 25. Woe unto you that laugh now, for you shall mourn and weep: but I have spoken before of this subject: therefore I will be but brief; only let me add these lines of the poet.  

The world's a bubble, and the life of man  
lesle than a span,  
Cursed from the cradle, mournful from the womb,  
So to the tomb.  
Who than to frail mortality doth trust,  
But limns the water, or but writes in dust:  
Courts are but only superficial Schools  
To dandle fools.  
The rural parts are turned into a den  
Of savage men.  
And where is the City from all vice so free,  
But may be termed the worst of all the three!  
Domestic cares afflict the husband's bed,  
and pain his head.  
Those who live single, count it for a curse,  
or do things worse.  
Some would have children, those who have, none,  
or wish them go:  
What is it than to have, or have no wife,  
But single thraldom, or a double strife!  
Our own affections still at home to please  
is a disease;  
To cross the seas to any forraing soil,  
peril and toil.  
Wars with their noise affright us; when they cease,  
we are worse in peace,  
What than remains, but that we still do cry,  
Not to be born, or being born to die!   
2. Consider times uncertainty and unconstancy: who knows what a day may bring forth! Soles occidere & redire possunt: but when our Sun sets, it riseth no more, but nox est perpetuo una dormienda, an everlasting night approaches. Therefore Ausonius well admonishes, Collige virgo rosas dum flos novus; wait thy opportunity; trust not to that time which thou hast not the command of. Trust not to that which hath deceived thousands: it will be too late to look for the oil when the bridegroom is go by. The Heliotrope, if you would see it flourish, you must look before Sun set. Hora praeterita, the past hour is but a broken reed to lean on. Dum bibimus, dum serta, unguenta, puellas Poscimus, obrepit non intellecta senectus: even while we adorn and trim ourselves, the time is go which we waited for: O who would trust to that which doth deceive and delude them! Life is but only in transitu; quicquid vides rapitur cum tempore, fluminum more, it runs as the river, still a succession, though of different waters: wave follows wave, till at last it overflows: year follows year, until the fatal hour come, and than adive. Thus Horace describes the successions of time very well, Novus incola venit, Nam propriae telluris herum natura, nec illum, Nec me, nec quenquam statuit, new actors come on the stage, one man cannot represent all the play: nature hath not made any particular man sole heir of his own, but another comes, and he must out of possession. Christian, thou knowest not who may come in thy place to morrow, and whether this night thy soul must not be fetched from thee. Canst thou command the time to be prolonged! will the Sun stay thy leisure? Canst thou recall an hour which thou hast misspent? O than trust not to the world, be weaned from secular concernments.  
3. Consider man's glory is transitory, therefore how often are they compared to leaves! Frondibus arbores similes, born naked coming ito the world, and going out of the world in tears: quod libet quassum vas, cujuslibet ferae pabulum, a brittle vessel, a tossed barque, a wild beasts food, Job 14. 1, 2, 22. Man that is born of a woman, is but of a few days, and full of trouble, he cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not; his sons come to honour, and he knoweth it not; they are also brought low, and he perceiveth it not of them; but his flesh upon him shall have pain, and his soul, within him shall mourn. A sorrowful soul, an aching body, a diseased carcase; O how is poor man arrested, & in thraldom! Quandoque nervi, quando●; pedes, sometimes pained in the head, and than convulsions of the Nerves; now his stornack, but by and by his heart: Nunc Cor, nunc pulmones; pridie distillatio, postridie hepatis morbus, Atrophia, Cachexia, Lien, Schyrrus, Hydrops, Sco●butus, Hypocondriaca affectio, vulnus & ulcus, and what not! O what peace can that creature have, who hath so many enemies in ambush, who presently imbody themselves, and appear aperte le v●eu, face to face! what part free from assaults! the Castle batetred, the roof fired, the Walls stormed; and a poor plundered soul may sit with Job on the dunghill, telling his sores. Some aim at the head; a great troop, very near forty: such as are Cephalalgia, Paralysis, Tremor, Alopecia, Lethargus, Apoplexia, Psilothra, and the like: others as many at lest at the eye; such as are Amaurosis, Glaucoma, Hypopyon, Crithe, Hippos, Milphosis, and the like; others at the Breast, Tussis, Asthma, Peripneumonia, Syncope and Rhagaedes; Others at the stomach, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apepsia, vomitus anorexia, boulimia, with many others; head, heart, breast, Stomach, Liver, Lungs, Arms, Joints, Nerves, Arteries, Spleen, Liver, Brain; nay, every part of man is obnoxious; and how often by these Armies are our glories turned to nothing! our joy sets in mourning, our mirth in tears. Lord, what is man? a walking image of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vox & prae●erea nihil: Measure the Poles altitude by the sensible Horizon, and you must bait some degrees. Well might the Apostle give man the Epithet of Miserable, especially when he had considered, that to all these outward accidents, was added sin; and upon all the assaults sin comes as an Usurper, he cries out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; O miserable man that I am: Thus let us but reckon of the ruins that we have seen of King's Palaces, stately Castles, pleasant Harbours, great Families, and honourable Names, we must be forced to confess man's glory as the flower of the field: Jam seges est ubi Troja; Corn groweth probably in the very Temple of Minerva at Troy; Et quem felicem Cynthia vidit, vidit miserum abitura dies.  

Thus poor Eumenes of a Potter's son,  
By fickle fortunes help, a Kingdom won;  
Yet she for him such diet did provide,  
That he of hunger shortly after died.   
Oh! consider his passions, fear and hope, love and hatred, joy and sorrow; distracted man, in a labyrinth, in a maze, between Scylla and Charybdis, if he eat the one rock, it is to be feared he will be split on the other: Lord, what is man? he is not unlike that herba Solstitialis which Pliny tells us of, that riseth in a swelling bubble; but if it be touched, it vanisheth: thus in man we may well say as Seneca of a famous City; Una dies tantum interest inter magnam civitatem & nullam, there is but one day only between the Sceptre and Coffin; be than weaned from the world, when the noblest creature in it is but a bubble. Should you gather up the excellencies of all men into one; they would fall short of a felicity. Can you have Sampsons' hair, Milos strength, Solomon's wisdom, Absoloms' beauty, Croesus his wealth, Caesar's valour, Tully's eloquence, Paul's languages, and all these for Nestor's years, yet all would be but vanity, and vexation of spirit; all this would dissolve, and fall to dust: thus Claudian disciples great Pompey after his death, Nudas pascit aves, jacet en qui possidet orbem, Exiguae telluris inops; he who the other day had the possession of the habitable world, now cannot command as much as will make him a grave; Lord, what is man?  
4. Consider the fullness of heaven, and this will estrange you from the world. A taste of sweet and delicious food will help to wean the child from the breast; O there is a sufficiency; the fountain set open, the stream pleasant; aere & roar pasti, milk and honey, better than they have in Egypt: Christ's bosom, the face of the Lamb; there will be supplies for all wants, all tears wiped away, all heavy hearts cleared, all complaints heard, all sorrowful groans abated, wants lessened, and treasures increased: this will be a full state; as the Sibyl, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lamb Christ shall both reward and crown thee with glory. Read over Reu. 1. 7. and you may see the number, a great multitude of all Nations, and Kindred's, and People, and Tongues. 2. Their posture, they stood before the Throne and before the Lamb; and this is felicity; that wherein many place happiness, is contemplation; therefore Eugubinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; felicity is in contemplation; glory and happiness is when we are in presence; and though that be not all that goes to felicity; not only a sight of, but an Acquiescence in our beloved; or it consists in sight and love, in contemplation and delight; but these two are linked together in visione, sed charitativa, in sight, but a delightful one; in amore, sed oculatissimo, in love, but it is full of eyes; this their posture, they are in the presence of the Lamb, etc. 3. Their garments and Ensigns, clothed with white robes and palms in their hands, innocent and reconciled to their Father. 4. Their work, and they cried with a loud voice, saying, Salvation to our God which sitteth upon the Throne, and unto the Lamb. 5. Their entertainment; he that sitteth on the Throne shall devil among them; they shall hunger not more, neither thirst any more, neither shall the Sun light on them, nor any heat: for the Lamb which is in the midst of the Throne shall feed them, and shall lead them into living fountains of water; and God shall wipe away all tears from their eyes: This will be a Christians glory, he shall be recovered into the image of God: something like to this Seneca aims at, when he counts an imitation of God to be the true felicity; Haec demum vera est felicitas imitare quem colis; Thus the Apostle John: Here we are the sons of God: but it doth not appear what we shall be, but when he shall be manifested, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall be like him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because we shall see him as he is: We have here both Love, Sight and Likeness, or Imitation: and this is true happiness; here likeness doth depend upon the sight, and so in heaven; because we see not the pattern clearly, therefore we vary in our imitation, which will not be so in heaven; but having a full view of the way, we shall walk in it: O what joyful entertainment shall we have there who art thrust out of doors in the world! God bidding welcome, the Angels shouting for joy Christ ready to entertain his beloved, Gelida sub umbra, antiquos paulum recitemus amores: Now, OH Child, sit down on the father's Throne, and now look back, what a tossed sea poor souls are in below: now look how mortals swim in tears, and hale towards the haven: how disconsolate! how forlorn! how destitute! see what a gulf thou hast escaped, what waves thou hast swom over! what a storm thou hast go thorough! and now behold the promised land, the Throne of glory, and pure light, richeses in abundance, with this inscription on them, All this will I give thee, because thou hast fallen down and worshipped me; O how will a soul acquiesce here! this made Paul desire to be dissolved to be with Christ; he could be willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earthly body of this Tabernacle should be dissolved, that he might devil in a spiritual Temple, 2 Cor. 5. 1. This made St. Austin breath, OH gaudium supra gaudium, vincens omne gaudium, extra quod non est gaudium, quando intrabo in te, ut videam Deum meum qui habitat in te, O joy transcendent! joy, without which there is no joy; when shall I enter into thee, that I may behold my God that dwells there! Sorrow indeed is the Prologue and Epilogue of the present life; but joy, praise, thanksgiving are the Prooemium of a future: so chrysostom in Psalm 144. Laus & gratiarum actiones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ How doth Buchanan flourish upon this pleasure, and unbroider this glory: Psalm 36. Cum repetet (scil anima) limen, sidereamque domum, illinc egestas, & dolores exulant, passim voluptas, pura passim gaudia, Delicias largo flumine ritusagit; Illinc fatiscunt mentium caligines, vultuque radius purus effusus. Englished thus:  

In Angel's state when I appear,  
Sorrow and wants are banished there.  
Joy, glory, praise will be my theme;  
Pleasures flow like a mighty stream.  
My soul once lost in pitchy night,  
Now shines much like an orb of light.   
My dear friends, when you and I, who could not walk here without stumbling, shall sit down secure; when we, who were in daily fear, shall be out of Satan's shot; when we, who were blind and naked, shall be clothed upon, and see face to face; when we, who were hungry and thirsty, fed among Swine, with the husks of the earth, shall satiate ourselves with varieties at our Father's table; when we, who were entangled in bondage, shall be set free; who were sick and diseased, shall be made whole; leprosies cleansed, eyes enlightened, hearts inflamed, judgements rectified, affections well ordered; who can tell what this will be, until we experience it! but let this we know wean us from a vain world.   

USE III  
DO the dearest of God's children dye, and leave their friends? than this may be for a lamentation: And this brings me to the second part of the work, the second act of this Tragedy; Abraham came to mourn, and to weep for her. When Sarah dies, the land looseth a Preserver, Abraham a Comforter, and the people of God a mother, Sarah the mother of the faithful dying! O than Children should lay it to heart; when the Children of God are taken away, what will be the Portion of strangers? if the grand Pillars of this great fabric, the kingdom of heaven be pulded down, than the bore and naked walls may expect to stand only as ruin. The righteous dye; O than should not we lay it to heart! the merciful, the kind, and the godly perish, and are taken away; should not we than consider? when the wheat it cut down, the Tares have cause to fear; and when the Timber trees fall, the shrubs may tremble; if we do but now consider, it may well put an accent upon our sorrow. He came to mourn. This 
* My Lord came from London about ten days before his Lady died, and the day after his only son was buried; had left his son in law very sick at London, and found one of his Daughters very sick at home, the othermuch spent with grief, fear, and want of rest, by reason of her exceeding tenderness and care of my Lady, her dear mother: This was Abraham's entertainment  is a spectacle would pierce an Adamant, a sight would 'cause a rock to gush out tears; who can refrain to see the sorrowful looks of a pensive Abraham? how doth he seem to express himself in the words of the Prophet, Lam. 1. 12, 16. Is it nothing to you all, OH all ye that pass by, behold and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger! he hath trodden down the virgin, the daughter of Judah, and made my Children desolate, and for these things I weep; mine eye, mine eye runneth down with water, and the Comforter that should relieve my soul is far from me: O here is more cause of sorrow than Abraham had; he left his Sarah; but here, both Sarah and Isaac; Sarah so dear to her Lord, so tender to her Children, so kind to her friends, so precious to all; Isaac a Child in his father's image, an only son, a top branch of an ancient family, hopeful for bearing fruit, the record only of his father's name; both dead, and Abraham came to mourn, and to weep for them: O what hard heart will not sympathize● it is very hard in aeternum valedicere, to bid adive till eternity. A final absence of our dearest relations, is an occurrence, quale v●l impia molliret Thracum pectora, that would make the heart of a Jew or Turk to bleed: Quis matrem inops in funere nati Flere vetat: who can forbidden a mother weeping over her dear child! Quis desiderio sit pudor aut modus Tam chari capitis: O who can measure their sorrow for so dear a relation or friend, when their Love hath overflown? Surely Christian, whosoever thou art that seest, or shall but hear of this providence, hadst thou the same occasion, thou wouldst expect Partners, and think them none of thy best friends, that would not lend thee a tear to water such seed in the earth: Est quaedam flere voluptas, Expletur lacrymis egeriturque dolour, it is a great ease to a heavy and mournful heart, when it can disburden itself in tears: O friend, Tam charus filius & veneranda mater; so dear a child, so gracious a mother; so dutiful a son, so tender a Parent, both stock and branch at one stroke; the Axe is very sharp, and it cuts deep: Quis temperet a lacrymis? who can refrain? The beauty of Israel, a Pillar of the Temple, a harbour for the distressed, a guide to the blind, a support to the weak, a feeder of the poor, is now departed; O take up a lamentation, she lived not without your love, and without rejoicing your hearts: o let her not dye without your sorrow: hung your harps on the willows, and sit by the salt waters: turn your melody to mourning, and your pleasure to pensiveness. Alas, alas, that precious Lady, so shining an instrument in the work of her God, so enriched others, so accomplished with human and divine endowments, now become desolate: O what sorrow is like to our sorrow! Though I should not make this use of her death, yet I know others would, jest she by whom so many were comforted in her life, should be unlamented at her death: the tears which she hath bottled up, now the bottles break, and they gush out; the eyes that she wiped, now overflow: here is Abrhams sorrow, his dear Sarah; oculis charior, more dear than his own life: sanguis sunt, bone of his bone, flesh of flesh; animae dimidium, his very self, plucked in pieces at once; O this is difficult, this is a deep wound, and is this nothing to you, OH all ye that pass by! Be you actors in this Tragedy; when Abrahma mourns and weeps, wipe of the tears, or wash them of with yours: when you see such tragical spectacles, bear a part; when the burden of sorrow lies heavy on the backs of God's dear, tender and precious Children, as now, put under your shouders; let not her relations have cause to say to us, We have mourned, but ye have not lamented: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a scoffing Ishmael when Abraham mourns, would be a character of an ungrateful heart in most, of an ungracious heart in all: beloved, this is a pleasing Subject to me at present, which makes me so much promote it. I confess I had more need wipe away tears than pump them, but that mine own prevail against me; I had need speak in another ditty, and strike another key, but that my heart is not tuned for any Notes but mornfull ones. I have need to shut the floodgates of sorrow, but that mine own stand open, and I cannot swim against the stream; Facile omnes cum valemus aegrotis rectum consilium damus; it would be easy for me to council the diseased, if I felt no pain myself. I am to learn how to comfort others ' when I have not so much as will content myself: if I should, it would not be probable my counsel should prevail, because I cannot set an example; therefore think not strange that I administer so little cordial, because I am faint myself; and that I endeavour not to stop the streams of sorrow; for with me the tide is up, and the stream is violent and irresistible, and I am driven downwards. I cannot wipe away your tears, because mine eye runneth over. I think it therefore needless to reprove that in another, which I cannot resist myself; neither would I offer to pull the mote out of another's eye, when perhaps it is a beam that is in my own: when it is falling water, than we may cast anchor; though now when the billows are high, it is best to float; when it ebbs, the vessel will stay; now she must have her course with the eager tide. Now (because it is probable that our cheeks may need watering for future increase) I shall be willing that sorrow flow; only let it keep within the banks; and because it is not likely you should be comforted with that direction that ends in a sigh, and have your dry grief quenched with those waters that come through the valley of tears; I shall not endeavour to stop the course, only guide it in the right channel.  
1. Mourn for the absence of comforts or relations, not as to neglect mourning for the presence of sin, the loss of the integrity of heart, of the sense of our reconciliation with God, of the testimony of our interest in Christ; the loss of the peace of our conscience, of the death of our sins, our souls mortal enemy, is more than the loss of a friend or relation; it would mitigate the sorrow for our friends, did we consider that we have sins to mourn for, which will make greater breaches than any outward enjoyment can repair: let sorrow terminate in sin; lay the axe to the root of the tree, whence the causes of our grief and tears spring: Did we not sin, we sheuld have no cause to mourn; if we never offended, we should have neither cause to feel, nor fear the rod; thus the Apostle Paul writes in the Corinthians, there was a great sin among them, and yet they were puffed up, and would not mourn; 1 Cor. 5. 1, 2. This was a frame blame-worthy; for aught you know, had you not sinned, your father, mother, wife, child, no friend had died. And had not we let the garden of our hearts grow over with weeds, this lily had grown & flourished still; had we never stopped our ears at God's voice when he hath entreated for our hearts, & begged our Love, he would not have stopped his ears at our manifold (and I dare say) ardent prayers which we have put up and presented at the throne, on the behalf of our deceased relations and friends: O it is sin that deserves daily tears. God would not have taken away ours, if we would have given him his: but alas, the iniquity of our hearrs, the Cancerworm we lodge there, will in time eat a greater hole in our tenderest comforts. God hath taken away a son, but sin will 'cause him to take away a daughter also; God hath taken away a mother, but sin will 'cause him to take away a father also. God hath deprived us of Creatures, but sin will 'cause him to deprive us of Christ too. Now the Lord hath seemed to frown; but O sin will make him hid his face; and than I believe your hearts will refuse to be comforted; you can now go to him as to a tender father, when your fellow-servants and brethrens forsake you, and you can acquiesce●, and take complacence in him; but poor hearts, what will you do, if your father cannot be found? Consider these things in sin, and than let us see whether we had not more need mourn for living sins, than for dead relations.  
1. Consider that it is sin that hath been, and is the death of what is mortal: we may lay the deaths of all our friends, of all mankind, from Adam to this moment, whose funeral we now celebrated; we may now lay it at sins door: for aught I know, had we never sinned, we should not have had cause to have mourned for death; for by sin came death, even as a fearful reward for fearless rebellion: O see how blood runs down the streets of Babylon, of Nineveh, of Troy, of Jerusalem, of Constantinople; see the dead carcases so thick, that you cannot tread beside them; it is for sin; we may say whatsoever other disease our friend hath, yet he died of sin: Age hath killed its thousands, but sin its ten thousands. Thus the Apostle, Rom. 5. 12. if we take it literally, Wherhfore by one man sin entered into the world, and death by sin; and so death passed upon all men, in that all have sinned: O take heed of sin, that is your mortal enemy; be not familiar with sin, it will betray you; do not entertain sin, it will rob you; lodge not sin in your bosoms, it will stab and mortally wound you; it strikes no where but at the heart; it is satisfied with nothing but blood. How hath sin unboweled some, burned others in fire, drowned others, hewn others in pieces, rob, stripped, made desolate, and cruelly butchered poor souls; therefore mourn for sin.  
2. Sin will make you deformed, misshapen monsters; therefore mourn for sin more than for the absence of our friends. OH what a glorious image was man in! righteous, holy, and had dominion over the Creatures; and now a guilty deformed slave! O man, how is thy honour cast down by sin! How is soul defiled by sin! thy will enslaved by sin! in what a glorious shape was thy soul made, and now clogged with flesh! what lovely characters, and his own name engraven thereon, and now not legible! from which likeness of thine sprung a relation; God therefore called us sons because in his likeness; but by sin we have both lost similitude and relation too, and are now by Christ called Progenies viperarum, Offsprings of Vipers, Mat. 12. 34. Seed of the Serpent, Mat. 23. 33. Children of the devil, by the Apostle, Acts 13, 10. OH full of subtlety, and all mischief, the Child of the devil; so by Christ, John 8. 44. You are of your Father the devil, and the works of your father ye will do. So the Apostle James, James 3. 15. The sinner's wisdom descends not from above, but is earthly, sensual, devilish. O how deformed must his offspring be, that is so deformed himself! how false must the proportions be of his children when the father abode not in the truth! What a heart doth sin turn into stone! what an eye doth it blind! what a love doth it quench! what a power doth it weaken! what light doth it extinguish! it changes upright walking into crawling on the belly, angelical brightness into serpentine darkness, and hot affection into coldness or lukewarmness at the best: This glorious image, the pattern of all beauty defaced, we must needs be deformed; thus the glory of the incorruptible God is changed into the image of corruptible man, and to birds, and to fourfooted beasts, and to creeping things.  
3. Sin endangers the soul; it makes the souls standing-place slippery; the Angels descended by reason of sin, the souls slipping inro sin soon fallen; hereby we contract enmity with God; that glorious and almighty God that can consume us in his wrath, and vex us in his hot displeasure, we make him out adversary, to whom we must necessarily run for help in a time of danger: it proclaims you open Rebels to our Lord and King; it brings under the curse and malediction of the Law, it alienates our dearest friends love from us; thus the first sin was forbidden under no lesle penalty than death, Gen. 2. 16, 17. And the Lord said, Of every tree of the garden thou mayst freely eat: but of the fruit of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt surely dye: where sin is harboured, eminent danger lies at the door. After Phocas, like another Zimri, 1 Kin. 16. 8, 9, 10. had slain the Emperor Mauritius, and reigned in his stead, he was rebelled against (if I may call fight for one's own rebellion) by the right Heir; but Phocas being in a walled City, had secured himself that none could approach under loss of life: when one was told, that Phocas had hid himself, they sought but in vain; he answered, Though we cannot, yet his sin will found him out. See how Moses in like manner admonishes the Israelites; Numb. 32. 24. Well, saith he; do, build cities for your little ones, and folds for your Shepherds, and do that which hath proceeded out of your mouth: but if thou wilt not do as the Lord hath commanded, than kn●w that thou hast sinned against the Lord, and be ●●re your sin will found you out: O than if there be this danger in sin, we aught to mourn for it when we can weep best.  
4. Sin wounded Christ; it was sin that brought him to the cross, Isa. 57 4, 5. He is despised, r●●●cted of men, a man of sorrows, and acquainted with grief; he hath born our grief, and carried our sorrows; he was wounded for our transgressions, and bruised for our iniquities: the chastisement of our peace was upon him: we have go astray, and God hath laid on him the Iniquity of us all. Sin was the cause why Christ came from heaven, that he might put away sin, Heb. 9 29. Heb. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that he might reconcile or make propitiation for the sins of the people: and sin was the cause why he was so badly entertained in the world: had not the Jews been sinners, Christ should never have been reproached, contemned, stoned, buffetted, spit upon, crowned with thorns: had not we been sinners, we had not need that Christ should have become a sacrifice; but you may see, his agonies, his blood, his cruel usage, and his death are all laid at the door of sin, Heb. 10. 11, 12. and every high priest standeth daily in the temple ministering and often times offering the same sacrifice which can never take away sin: here is the reason why the sacrifice was changed, the former could not take away sin; and see now how Christ doth it, ver. 12. but this man after he had offered one sacrifice for sin, for ever sat down on the right hand of God: it was sin that sacrificed Christ; It was sin that wounded and slew the Lord: therefore mourn for sin.  
5. Sin is that which opposeth Christ's Kingdom, and Christ's design in the world, God hath made his son a Saviour: he came to seek and to save that which was lost, Luk. 19 10. and men will not come to him that they may have life, joh. 5. 40. God sent his son to be the light of the world, that whosoever believed on him, might not perish in a dark way, Joh. 12. 46. and sin makes men love darkness rather than light, Joh. 3. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the reason why they loved darkness was sin: it was because their deeds were evil; God hath made his son A King and Prince of the world; and sin will not that Christ shall rule over men; God sent Christ to cleanse and to purify to himself a complete peculiar people, zealous of good works. Tit. 2. 14. and sin defiles and casts dirt upon whomsoever Christ hath engraven his image; it pollutes what Christ hath washed, and besmear what he hath made clean; God sent his son into the world to take possession, and sin as the strong man armed keeps the house and will not yield: thus sin countermands the Law of Christ; God sent his son that he might take up lodgings for him in the hearts of his servants; but sin locks the door and keeps the key, and denys entrance: as it countermandes, it countermines: when he would lay his power to convince the judgement, sin opposeth there; when to the affections, sin oposeth there: when he would speak, sin stops the ear; when Christ shines, sin darkens the eye that we cannot see: when he draws, sin benumbs and stupifies that we cannot feel; when he would allure us with pleasant food, sin diseases the palate that we cannot taste: It is a sad disease that doth enfeeble and alienate the soul from the physician; and thus it crosses Christ's design. Christ would have gathered Jerusalem, & the sinful City would not; Christ invites to come to the feast of the Lamb, but the sinner will not: Christ would have men return & get strength, and they will not; Christ would sit in the soul, and sinners will not: sin is a contradiction, and sinners are full of it: and this Christ suffered; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 12. 3. Contradictions of sinners against his blessed self! O who can consider these things and not rather mourn for sin that would separate both us and friends from Christ, than for death that doth give us a rest unto Christ!  
2. Let not your mourning be without hopes; she hath left sufficient testimonies behind her of her glory; she lived not so upon earth that we should doubt her title to heaven; She carried not so much like a stranger to God below, that we should doubt of her kind entertainment above; She hath left strong grounds that she is accepted: we may therefore rather rejoice that she hath made so blessed an exchange; had we been dubious of her performing her journey, we might have desired her to have stayed with us: did we doubt the gate would be shut, we should desire her not to leave us; but knowing she hath a father so willing to entertain, it is no sign of love in us to be unwilling to let her go; She hath left such evidence of her peace and reconciliation, that if we rightly consider, we may rather mourn for ourselves, and weep for ourselves, not for her; For it cannot be but those that were (as she was) begot again to newness of life, should have admittance to the incorruptible inheritance, 1 Pet. 1. 3. 4. Blessed be the God and father of our Lord Jesus Christ, which according to his abundant mercy hath begottea us again to a lively hope by the resurrection of jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us; It is not likely but she should be owned by the father who had his image and superscription upon her; and that she should be known to whom she belonged, that had the characters of the Lords name written so legibly upon her heart; It cannot be but that such familiarity as she had with God upon earth, should prevail for admittance into heaven; She was no stranger to Christ, and therefore he will entertain her as a friend. She that owned Christ on earth, shall be owned by Christ in heaven. She that was so true a labourer, will not want a sure rest; therefore mourn not without hope, 1 Thes. 4. 13, 14. I would not have you ignorant brethrens concerning them which are asleep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that they sorrow not as the rest do which have no hope; for if we believe that Jesus died and risen again; Even so them also which sleep in Jesus, will God bring with him; If such as she was, should not be saved, where would your souls and mine appear? if we had cause to doubt for her, we have ground of fear and trembling for ourselves.  
3. Mourn not with murmuring, grudge not that God hath taken her away now: he might have done it before: murmur not that God hath taken her from us and deprived us of her company; he might have swept all away with her we had; It was sin, a ready way that the Chrildrens of Jsrael took to provoke God to carry them back again into Egypt into a land of darkness, when they murmured that they were kept but a few years in the wilderness; It was the way to provoke the Lord to have carried them back again to their enthralling taskmasters, when they grudged to serve him, whom to serve was perfect freedom: is it not the ready way to fetch a curse on our remaining mercies, when we murmur that God hath taken again some few which he did but lend us! It is the part of a child to throw all, away because the father takes that again which he gave us only to look at: should our children refuse meat because we ourselves make use of the plate, we should threaten them with the rod; may not the Lord in wrath cut down every vine and tender branch which he hath planted in our gardens, when we grudge that the husband man taketh a cluster of grapes to taste of them? may not the Lord in anger blast every pleasant flower, which he himself hath planted, when we murmur that he should pluck two or thtee? Do not murmur but be silent; God takes but his own, we aught to wait quietly, to bear the yoke, to sit alone and keep silence, to put our mouths in the dust, Lam. 3. 27, 28, 29. See what a sweet frame David was in when he had as much cause to weep as we have; Such a stroke that made him stoop, such rebukes as made his beauty consume like a moth: and yet David was dumb: I was dumb and opened not my mouth, because thou Lord didst it, Psal. 39 9 and see what was his direction in the greatest calamity, not only to wait, but to praise; not to murmur, but to be silent, Psal. 65. 1. Lechadh, majah tihillah shoe him batizon, praise and silence to thee OH Lord in Zion.  
Praise and silence to thee OH Lord in Zion, OH how disingenuous is it in a child to murmur! why, God hath called away his own: 'tis Pharisaical to repined at the al-wise dispensations of Christ, Luk. 5. 30. this was the very cause why God makes the chilorens of Israel stay so long in the wilderness, because they began to murmur in it so soon: Num. 14 27. unto 34. ver. God may keep us under afflictions the longer for our murmuring: it will never help us out the sooner; it is as unlawful to grudge at Gods withholding mercies that we want, as at withdrawing what we have; and may not God give when and what he pleases! may he not also take away as much and as soon as he listeth! O be not angry with God: he that hath done this, can do greater things; he that hath afflicted with rods, can do it with scorpions: he who hath but imhittered the stream, he can turn it into blood; and he who hath taken away a drop, can dry up the fountain.  
4. Let your sorrow keep within its limits: Jacob mourned for Joseph many days, Gen. 37. 34. the Egyptians for Jacob seventy days: there is a time to mourn, and I know not but this may be it; only let not your grief be unlimited; It is not my purpose, and if it were I have neither Rhetoric to charm yours, nor strength to contain my own tears; only let them flow in their proper stream, and to their proper stage: those waters may be profitable if they keep within their bounds; but if they rise into a flood, what may they not sweep away! the drops of tears may cherish the seeds of grace, but showers may drown them. Let it not be said of your sorrow, as it was said of Edward the Firsts joy for the birth of his son, that it was gandium immortal an immortal joy: so let it not be said of sorrow for the death of your friends that it is gemitus immortalis, an immortal sigh; but you that are interested in this loss (and who of us is not concerned in it?) will say it is a heavy stroke, and it is hard to bear: such providences go deep; and such misfortune is mournful. I answer, as Eustazares did to the King that pitied his unfortinatenesse, being he was fallen from a high degree, to sit at the King's gate for alms; well saith Eustazares: nulla o rex imfortunium mihi accidit in hac terrena domo, quamdiu Christum non negavero; OH King, no misfortune can befall me in this cottage so long as I deny not Chtist; So let me say to you, As long as you have Christ, and this Gospel, let, God deny you what he will; Now were it either possible for you to receive comfort, or for me to speak it; might speak to many particulars leading that way: let me even but mention some, which if I had but leisure to speak of, or you were in a capacity of receiving them, might take place and be effectual. I shall but name them, because the smart of the present affliction doth take of serious deliberation: and my present grief denies the liberty of speaking feelingly: and it is but only this which we should consider, What do we see in death that we avoid it so much, and that we are loathe to let our friends go into the jaws thereof!  
1. Mors Quies: Vita tumultus. Death is a rest, Life is a toil. Many a sore labour, many a hard hour do poor creatures found in their journey; but in death they sit them down to rest; the wearied body may repose itself in the grave: and he who is almost tired out and faints in the way, may be refreshed, when he goes to bed; this was confirmed unto the Apostle John by the voice from heaven. Reu. 14. 13. And I heard a voice from heaven, saying unto me writ, Blessed are the dead which die in the Lord: from henceforth, yea saith the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That they may rest from their labours and their works follow them.  
2. Mors pax, vita praelium. Death is peace and life is war; the Apostle found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another law making warlike opposition to the law of his mind: endeavours of captivating the soul, attempts of bringing it into bondage: these are ordinary in this life; fear and dread on every side, our enemy at hand, our hearts betraying us, our consciences affrighting us: we placed to be a but for sin and Satan to shoot at: but in death there is a cessation: all slander, plunders, clashing of armour, wounding, captivating, wars and rumours of war, in the soul all ceased, and a great peace with all adversaries, enemies all reconciled.  
3. Mors portus, Vita navigatio. Death is a haven, Life a voyage, a poor vessel tossed on dangerous, and narrow seas, would cast anchor, but cannot, tackling broke, the stars disappearing, the compass out of order, and the vessel leaking, this is life. But death is the haven, the harbour where the soul shrouds itself after a difficult voyage, hope and fear filling the sails: but in death their is no need of either; thus Franciscus Puccius a Florentine, was reported to have said at his death, Inveni portum, spes et fortuna valete.  
Farewell hope, for I am come safe unto the harbour.  
4. Mors epulae, Vita fames. Death is a banquet, life hunger; O how noble entertainment have those that die in Christ, when those that live in the world are but fed with the crumbs that are under the table! here we have instead of bread stones, and instead of a fish a scorpion; bitter banquets, if any at all, unsavoury meat, hard of digestion: we are here fed with bread and water of affliction: here we cannot satiate our hunger and quench our thirst: but after death we shall have such spiritual food and that in plenty: and once tasting we shall hunger not more, and thirst not more.  
5. Mors bravium, Vita cursus; Death is the mark, Life the race. Thus the Apostle, Heb. 12. 1. there are all things which hap to racers.  

1. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cloud of witnesses standing by to see how we speed it.  
2. Here is the stripping of ourselves, as they that run do, if they intent to win the prize,   
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting of every weight.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, putting of also every intanglement though it be not heavy, as wrestlers do.  
3. Here is the posture with a qualification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us run with patience.  
4. Here is the mark the price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mark that is set before us: and how do we weary ourselves and are ready to sit down and dare not! but death is the mark, which if we once obtain, we run not more, we may than rest us without fear.  
6. Mors asylum, Vita fuga. Death is a refuge, life the flight. O how doth the avenger of blood pursue, and how doth the guilty creature fly for life! with what eagerness doth Satan and sin follow poor creatures in this life, and they even spent, fit to yield, and give up their lives into that enemy's hands: now in death the soul comes to the altar and looks back at sin without fear, can see Satan and hell, without trembling at them at all, and this we found to be in Christ. Heb. 6. 18. This we are informed of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we might have strong consolation, who have fled for refuge to lay hold on the hope set before us.  
7. Mors serenitas, vita tempestas. Death is a calm, Life a storm: O what Waves, what Tempests, Billows, Gusts toss us on this sea of troubles! now lifted up to heaven, presently thrown down to hell:  
Jam jam tacturi sydera summa—  
Quantum diducto subsidunt aequore valles!  
Jam jam tacturas tartara nigra putes.  
Shallow waters, rocks on every hand, the split, the tackling broken, the anchor lost, the mast cut down: O how is a poor child or God exposed to merciless waves, in this storm of life! now death is a calm, all tranquillity of mind; iratum mare, the angry sea, and swelling waves styled, the storm go, O how sweetly may the soul sail in its vessel, in its barque after death!  
8. Mors libertas, vita incarceratio: Life is a prison, death is a liberty: how is the soul in chains! how is it fettered! like Augustine's bird which he saw tied with a thread; it attempted for heaven, but dragged down again; it would mount on the wing, but the thread confined it: Thus the soul would soar aloft, its spacious desires would carry it into the clouds: but it is imprisoned in the body: it would be skipping among the stars, but the flesh clogs it: yet death will ease it of this weight: there will be a Jubilee, the servant sent home, the captive delivered, the arrayed soldier disbanded, the prison doors set open, and the chains and shakels knocked of.  
9 Mors lumen, vita tenebrae. Death is a sight, Life blindness; Death light, Life Darkness; Death is Canaan, Life Egypt: what stumbling, what groanping, what wand'ring in this life! a long journey, and a difficult way, straight and narrow, and a dangerous way in the wilderness, and the time uncomfortable in the night: the traveller unfit for journeying; blind, or at best a vail before his face; this is very uncomfortable: but in death the vail shall be rend of, the morning will dawn, the scales fall from of the eyes, the Way made broad; we need not choose our steps to God, Libera aura, the open air is our path, the first step is our journey's end.  
10. Mors possessio, vita spes. Death is Possession, Life Hope. We are here Vana spe lactati, fed with expectation, and that is often frustrated. Credula vitam Spes fovet, & melius cras fore semper ait. Indeed had we not hope here, we should be most miserable: for experience of sorrow and despair of joy; experience of pain, and despair of ease, is a double torment: therefore hope tells us to morrow will be better: but this hope in respect of possession, is but a Tantalising apple, but a dream. OH when we come through the valley of death, we shall soon be at home: When we have got an enjoyment, we shall lay aside expectation: both faith and hope shall cease, Prophecies, Tongues, Relations, Knowledge, all cease, 1 Cor. 13. For when that which is perfect is come, that which is in part shall be done away. Rom. 8. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Hope that is seen is no hope but fruition: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For what a man seethe, why doth he yet hope for?  
11. Mors paterna domus, vita porcorum grex: Death is the father's house, Life the herd of swine: We are all Prodigals, have spent our primitive maintenance, have lost our father and lives among swine, and feed upon husks, hard fare: and if you lived with such as I have, who would wallow in the mire, and when you offered Pearls, would both trample them under feet, and turn again, and rend you, you would say that they were swine. But death is our father's house, a place where interest and relation have all things common, where a tender father provides for, and accepts of a prodigal son: a place where wants are supplied of free cost: Garlic and Onins are turned into milk and honey, and husks into Mannah.  
12. Mors adoptio, vita abdicatio: Death is adoption, Life disinheriting: thrust down, cast out of our father's house, made bondslaves to the body like Ishmael and Agar; we loose the privileges of our father's house; imagine a disinherited child, utterly cast of for his misdemeanour; beg he cannot, steal he dare not; if he go forward, he sees perils in his way; if he stand still, hunger and thirst will be his executioners; poor man must be in a straight, and this is life: Now death is a bringing a servant into the liberty of a son; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Theophilact. God comes like the Romans Volumus jubemus ut Lucius Valerius tam jure legeq, filius siet, I command and ordain that this man be made my child, and admitted to the possession of the purchased inheritance: O this is a state that may glad the heart, when a forlorn wretch in familiam Dei, & liberorum locum transfertur, when a poor strangling soul is fetched out of his Cottage into a King's Palace, and this is by death.  
13. Mors amplexus, vita desiderium; Death is an embracer, Life but a longing desire; we want, we ask, and yet have not; we seek, and do not found; we stretch out our arms, but the shadow flies away. The present world is but a Spectrum, an apparition: it looks like a reality, but is not. We are in the body much like Ammon: we have either seen or heard of Tamar, 2 Sam. 13. but she a King's daughter and a Virgin, there is but small hopes: so Ammon was grieved, vexed, lean, pale, sick for his sister Tamar. We have a glimmering light of heaven, but it is above, and we see living waters, but the Well is deep, and we have nothing to draw with, while in the body; and so we hunger, thirst, desire, long, and cannot be satisfied. Now death will transport thither where we shall fully embrace, and satisfactorily enjoy him whom our souls love; we shall lie their Altar in alterius jactantes lumina vultus. each in one another's arms; there the Lord Christ will do as the Father to the Prodigal child, Luk 15. 20. But when he was a great way of, his Father saw him, and had compassion, and ran, and fell on his neck, and kissed him.  
14. Mors est ver & aestas, vita autumnus & hiems; Death the spring, Life the fall; Death the harvest, Life the Tillage. We toil here, Redit labor actus in orbem. the seed to be sown, the ground to be watered, the weeds to be plucked out, the tares to be weeded away, if we intent to have an early crop, or a fruitful increase: poor man, how many stormy days doth he abide, how many frosts and blasts is he exposed to in the time of his growth, sometimes complaining of heat, presently of cold! now the Sun scorcheth, now the rain drowns; Poor man! but when death comes, than is the soul gathered into the barn, jeweled up amongst Gods own precious Pearls in his Treasury: At death either all things grow fresh, or they are ripe, fit to be gathered in.  
15. Mors securitas, vita periculum; Death is safety, Life danger. I need not reckon the perils and dangers that man in this life is exposed to.  Omnia sunt hominum tenui pendentia filo. 
A twind-thred breaks, and all is lost: Man walks on the brinks: a sudden gust, a small stumble, or slip with his foot, plunges him into the pit. The Trap laid, and tread where he will almost, he must either tread on Thorns, or upon the snare. O how dangerous is a man life! please man, and God is angry; study the world, and you forget God; OH sad state, when the procurement of bodily food endangers the life of the soul! Now death is a Rock, a Refuge, a Harbour, where we may step without fear, work without pain, walk without caution, tread without timerousness, pitch our tents without surprisal.  
16. Mors status Angelicus, vita humanus: Death an Angelical privilege, or that which conforms us to the Angels, Life but to men: and what is man! Putris esca vermium; such as worms dine on. What is a human condition, a slender vessel, — Multum terris jactatus & alto. tossed between hope and despair, between confidence and fear: By'r death is that which resembles us to the Angels in light. Luke 20. 36. Neither can they dye any more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but are equal to the Angels, and are the Children of God, being the Children of the Resurrection.  
17. Mors Nuptiae, vita divortium; Death is the day of the Espousals, life the bill of divorce: As Christ assigns no other cause a sufficient ground for this; so he intimated that this would be enough: so we need look to no other cause of this divorce into the body, but an adulterous inclination, and a lascivious desire of copulation with inferior and feminine faculties; and God for a new relapse into this sin, even in the body, he devorces further from himself: as for the first adultery he divorced out of heaven into the earth; so for the second adultery, out of freedom into captivity. Jer. 3. 8. Back sliding Israel committed Adultery, therefore I put her away; and gave her a Bill of Divorce: It is not for every small fault that God will divorce his, not as the Jews were want to do; Si quanquam viderent formosiorem, if they had but seen one more fair than their own wives, they would presently divorce their own wife, and take another: but God doth not so, except in case of Adultery. Now death is the reuniting of the soul with God; it is that joyful day of wedlock; it is the souls nuptial to her former husband.  
18. Mors Lucrum, vita damnum. Death is gain, life is loss. I might insist in many particulars; what we loose in life, that shall be found in death. What do you think of those pleasures at the father's right hand, Love and Joy in our father's presence for evermore! What do you think of a restoration to spiritual bodies, as well as spiritual lives! Of an identifying sight of the Lord of heaven and earth! What do you think of an unalterable, and an unestimable state of glory! What do you think of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12. The words that no man can utter. What do you think of 1 Joh. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was never yet revealed: it is a Phainomenou unexplicable, what we shall be hereafter: your gain will be sure, as the soul is both incapable of comprehending and apprehending whilst in the flesh. There is one thing in heaven, that the Apostle thought such gain, that he would with the Merchant cell all he had to purchase; sure it is a precious pearl, such gain that he would loose all for, it is a Christ. Phil. 3. 7. Nay, he is very clear, Phil. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Death is gain.  
19 Mors resurrectio, vita sepultura: Deaths the Resurrection, Life the Grave: And if you do but consider how in this life we are bound up from a sprightly exercise of our faculties, and how capacious our faculties will be after death, you would say not lesle.  
20. Lastly, Mors vita, vita mors; Death is life, and Life is death. It is not unlike the seed sown in the ground, which without it die, it cannot live. 1 Cor. 15. 36, 37, 38, 39, 40. That which thou sowest, is not quickened, except it die. Now these things considered, what remains but that we bespeak our souls to a silence and an acquiescence in the wise dispensations of the Lord Jesus! Speak to your souls as Musculus doth to his soul after he had looked into the Tomb, and saw what was there:  

Linque domum miseram nunc in sua fata ruentem,  
Quam tibi fida Dei dextera restituet.  
Peccasti? scio; sed Christus credentibus in se;  
Peccata expurgat sanguine cunea suo.  
Horribilis mors est? fateor; sed proxima vita  
Ad quam te Christi gratia certa vocat,  
Praesto est; de Satana, peccato, & morte triumphans  
Christus; ad hunc igitur laeta alacrisque migra.   

OH Leave this house verging to fatal night,  
And sit at God's right hand in Thrones of Light.  
Hast thou transgressed? full sore I know: yet hope,  
Christ's blood can cleanse more than Niter or Sope.  
Dost fear to dye! why man, to dye is to live:  
And it's a deathless life which Death will give;  
And thy victorious Christ hath quelled th' Alarms,  
And thee secured from sins and Satan's charms;  
Hath made thy bed in peace; lie down and rest,  
Drawing soul-consolations from his breast.    

USE. 4.  
Lastly, must Saints dye, than what manner of lives aught they to live, surely they had need be circumspect that have so many enemies, and can be so easily overcome, they had need be eautious that may so soon be slain. And here I shall lay down a few Directions, which I hope may by the blessing of the Lord be useful for you. I am sure such Directions are needful.  

Direction 1.  
LIve in the Consideration of the means of grace which God hath afforded: O how hath God shone about you, and appeared in a pillar of fire by night, and a cloud by day! as a light in darkness: as a shadow in heat. What occasions, privileges, comforts, helps, talents, opportunities, Directions, motives, arguments, convictions, entreaties, expostulations, have you had, (for I speak to Professors, and those that live under the Ministry.) May not God say as he said to the Vineyard, Isaiah 5. Planted on on a fruitful hill, fenced about, the stones gathered out, planted with the chiefest Vines, a Tower built in the midst of it, and after all this to bring forth wild Grapes, or be barren: than let any one in the World judge if that was suitable? go to the remoter corners of the World, and you shall found dark ways, few guides,, little day, many storms, small Vessels, rocks and mountains, yet few helps: precipices, mists and stumbling blocks, and yet vails before their faces, no Sun rising, no Gospel preached, not Christ declared, no Heaven discovered, no lights set up, and yet the Land dark: and what will become of the People where they want visions? but God hath not dealt so with you. Behold the prize set before you, the way made plain, the Invitation go out, the guide ready, the Father real, the Table spread, meat provided, Guests bidden, the day appointed, the Bridegroom adorned to meet his Spouse. Oh! what things are these? Oh! how aught men to live, who consider this great Preparation? Oh! walk while ye have the light, put not out your own understanding, stifle not conscience, charm not the admonitions of your own hearts, blot not out the words of the Gospel, spit not in the face of Christ, trample not on his blood: view over your privileges and see what they call for at your hand. Oh! who can laugh when Christ weeps, and a sinner's denial draws tears from his tender eye. Oh! Jerusalem, wilt thou still rebel, still proclaim war, when Christ is weeping over thee, that thou wouldst be at peace? Look up, Professor, and view what God hath done for thee: how the Sun is already risen, the Laborers at work, the night approaching, & a storm at hand. Who will love the Cave when the Sun shines clearly? See Nehem. 9 5. When he had considered the great deliverance from captivity; see the use he made, which stopped the mouths of the wicked. Aught ye not to walk in the fear of the Lord? and they held their peace and had nothing to answer herein.   

DIRECTION III  
LIve, as in the sight of God, considering that he sees you, and will e'er long call you to an account. Remember who overlooks you, who views your works: therefore be sure that it be well done. Oh! what a stop it puts to the child's wickedness when he is bid beware, his father sees him. The Romans had a Proverb much in use, and of great consequence, which they used to say when they saw any one breaking the Law, Cave, spectat Cato. Take heed, Cato looks at you. I may say the same of that Eternal Lawgiver. Cave, spectat Deus, beware God sees you, he knows your corner sins, your private iniquity: his eye pierceth to the very heart, scrutator renum, the secrest Meanders of the whole human frame are visible to him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Great Jove hath an eye in every corner, which must necessarily be, if you grant his omnipotence, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all light, all eye. Consider you that think darkness can hid you from that face that is its own representative. You delude yourselves: is it wisdom to deal with God as the Jews did with Christ. First cover his face and than buffet him, they hood-wincked & than smote: what do you to get out of God's sight, and than sin securely? do you say, tush, God sees us not, and than transgress? will you trespass when you think the owner is out of the way? poor souls, God is always by you, within your curtains, your very bosoms: therefore if you will dye, live after Seneca's direction, sic cogitandum, tanquam aliquis in pectus intimum inspicere posset, so to think God is privy to thy secrest imagination: sic loquendum cum Deo, tanquam homines audire: & sic vivendumcum hominibus, tanquam Deus videret. So to approve thy heart to God as though men could discover the reality of thy pretences, & so to behave thyself in the world, as though God was by & by to call thee to an account. Remember there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a depth of wisdom and knowledge in God, that it is impossible for man to wade through.  
Consider that this God who knows all, wi●● be he who judges all, there will a day come when you and I must give an account for whatsoever we have done in the flesh. Mercies received, duties neglected, providences not improved, opportunities slighted, gospel seasons despised, grace contemned, heaven unsought after, glory unprepared, the work of Salvation badly managed, and the Judge, the Eternal God, coming to call the World to an account: O what manner of persons than aught we to be in all godliness and holy conversations? when we must come and tender a reason of our profaneness, looseness, deadness, worldly mindedness, abominable Idolatry and superstition, our cursed oaths, our grand blasphemies, our breathe against the people of God; God will have an account what we have done with our power, our richeses, our parts, our pleasures, etc.  
This would mightily deaden our sinful plots, did we but consider they will all be discovered, and we judged for them.   

Direction 3.  
LIve in consideration that you aim at no less than at the participation of God: what Christ brings as an Argument for his little flock against fear, let me use as a motive to circumpection, to diligence, because it is the Father's pleasure to give you a Kingdom. Christians, you are in a race, the Prize is set before you, such as was never run for before: the mark is set, the stakes are down your own precious souls, the adversary swift, to stumble in the way very easy. Consider this, & surely you will let no golden apple stop you in the way, or ●ivert you. Thus Leonidas a Lacedaemonian Captain kept the Straitss of Thermopylae, with a few hundreds, against Xerxes his Army of 100000. and he encouraged his Army with this consideration, that they should sup with him at night in Hades, in the state of immortality: now for Christians to consider that they shall Sup with Christ, and sit with him on his Throne, this is sure a great encouragement? Who would not fight might they be sure to triumph? Who would not obey might they be sure to reign? There is an improbability that they should Reign who never were subject; can he the Sceptre sway or rule, who never yet learned to obey? will a Christian stick at any thing, when he hath Heaven in his aim? will he be stop in his way when when the prize is glorious, and so soon lost? surely the glory of the World should be counted loss for the excellency of the knowledge of Christ, by whom the World is crucified to you. Are not joy and pleasure evermore worth striving for? can we not leave a dinner of herbs for a Banquet of Nectar, not our wooden chair for a golden Throne? not our corruptible Tabernacle for one that is made without hands? not our earthly Cottage for a heavenly Palace?  
Can Achilles leave all his friends for Polyxena? Thysbe for Pyramus? Dido for Aeneas? and cannot we leave a sin for Christ? not a cup of Poison for a cup of Cordial? than we bid low for Heaven, it is not to be sold at such a rate. To consider with what ravishing expressions it is figured out to us, one would think it should allure more. When I think of Diana, Thamar, Aristoclea, Susanna, Bersheba, etc. what hearts they drew after them; 'tis strange that Christ can draw not more: surely people see him not what ever they pretend: it is heaven you aim at, loose it not for a little more, bid the other Farthing ere you forgo a Kingdom. It is Seneca's consideration, and we may learn at him, Dum mihi solemn, lunamque intueri liceat etc. When I (saith he) can have leisure to view the Sun and the stars, and to contemplate their motion, their retrogradations, their rise, settings, distance, influence, correspondence and brightness, dum cum his sins, & coelestibus admiscear, whilst I am amongst these, and can steal a moment to get a glance of them: Dum animam in sub: limi habeam, non refert quid calcem. While I can have my soul fixed there, I value not what is under my feet. Thus should Christians do, who aim at spiritual things, they should not matter what they tread on.   

DIRECTION FOUR  
LIve in the Consideration what other Professors have done: where, had I time, I might set before you Abraham, Moses, Josuah, Joseph, Nehemiah, Job, David, Zachariah, Daniel, Jeremiah, Paul, John, Peter, etc. With the rest of those who have undergone fiery trials, bonds, imprisonments, reproaches, contempts; view those that have go before us, and consider what active souls we have amongst us, and than compare yourselves with them, and so walk as you have them for an example.   

DIRECTION V  
LIve in the Consideration of those notorious and remarkable judgements that have fallen on offenders, on those that have despised God. I need not reckon them to you, you may remember that hideous cry of the Egyptians, when not a house but thetein was one dead, and their firstborn too: and what a final overthrow was there of that Host in the Red-sea. Remember jerusalem, when Vespasians Son, Titus came against them and put them to the sword, whompestilence and Famine had not destroyed to his hand. I could relate such Judicial proceed on earth, that would even make a heart bleed: Oh! if you would be terrified to obedience, consider the Lord stands at your backs with a rod: but I suppose your knowledge in the Scripture, and your intelligence from other Authors, doth not leave you ignorant in this point.   

DIRECTION VI.  
LIve in the Consideration and remembrance of your Sonship: Live as children: not that I would encourage all to believe themselves: but seeing all do look on themselves as such. Give me leave than to put you upon the duty which belongs to such. Christians, are you not strangers, but sons and daughters? than you are under an engaging relation; you are than to live exactly, because you are about your Father's work. God when he considers this relation is moved to tenderness. Oh! let this consideration move thee to obedience; see how God argues for his people's good, when he looks upon them as children. Exod 5. 2. 22, 23. And thou shalt say unto Pharaoh, Israel is my son, saith the Lord, even my first born: and I say unto thee, let my son go that he may serve me, and if thou refuse to let him go, behold I will slay thy son, oven thy first born: when once children, O than what great good hath God in store!  
Now if God make it an Argument of his tenderness because we are children, Oh! let us make it an Argument of our duty: what Sons, children, & do such things! who could expect and who can accept such things at our hands? we should remember our relation, and that would win upon us, or at lest put a stop to our rebellion; when Satan tempts and thou art ready to consent yet say, but I am a child, and this will not be taken well from me: God will accost us, as you found it. Prou. 31. 1. etc. when he takes us transgressing. What my Son? and what the Son of my womb? and what the Son of my vows: It is not for King's sons OH Lemuel, it is not for Kings to drink Wine, nor for Princes strong drink: but to particularise how we should be wrought upon by the consideration that we are sons and daughters;  
1. Let it move us to love our Father, let it be an Argument of our love to God our Father, which he makes an Argument of his to us, even the bore relation: You may see it in Ephraim, she was guilty of great sins; yet when God remembers that Ephraim is his dear child, than his bowels yern: see her sin, She was Confederate with Sina against the House of David, Isai 7 2 took evil council against Judah, to vex Judah, and make a breach therein, Isa. 7. 5. rent of from Judah, Isa. 7. 17. committing whoredom and defiling herself. Hosea. 5. 3. committing iniquity, discovering wickedness, committing falsehood, spoiling, as a Thief or a Troop of Robbers. Hos. 7. 1. mixing herself with heathens, Hos. 7. 8. going up to Assyria to hire lovers. Hos 8. 9 departing when God taught her to go, and held her by the arms. Hos. 11. 3. compassing God about with lies and deceit. Hos. 11. 12. feeding on wind and increasing desolation. Hos. 12. 1. boasting of her Independency, I am rich and have found me substance▪ there is no iniquity in me nor sin. Hos. 12. 8, provoking God to anger most bitterly. 12. 14. now one would expect a signal judgement upon Ephraim, but consider, God remembers it is his child, and how that moves him to compassion and tenderness. Jerem. 31. 20. Is Ephraim my dear Son? is he a pleasant child, for since I spoke against him I do earnestly remember him still. Therefore my bowels are troubled for him, I will surely have mercy upon him saith the Lord  
Thus should we argue ourselves into love, when we consider God to be our father, our dear father, our merciful and heavenly Father.  
2. Let the consideration of our sonship or filial relation draw us to obey our Father, there is an equity in this particular. Eph, 6. 1. children obey your parent's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? for this is but right and equal: so as it is right and fit, so it is commendable and acceptable. Col. 3. 20. Chibdrens obey your Parents for this is well pleasing to the Lord, it is God the Father, O! where is the obedience? What more just Law under the Sun, than that those who derive their being, should obey him from whom they derive it. Luther was want to prise this duty much, he would say maluit obedirequam miracula facere he had rather obey than do wonders. Oh! beloved is it not unworthy in children to say to their father they go and do not go? to say they do this and yet do it not? is it not base in children to be like those slothful Soldiers Tacitus tells us of qui imperatoris juss a malunt interpretari qvam exequi? not base to be quarrelling which should stay the longest behind, when the Father bids go? And will not God be as severe with stubborn and rebellious children, as he would permit natural parents to be, see the Law, Deut. 21. 18, 19, 20, 21. if a man have a stubborn & rebellious son, which will not obey the voice of his Father, or the voice of his Mother; and that when they have chastened him, will not harken unto them, than shall he be apprehended and brought to the Elders, and his Father and Mother shall say, this our son is stubborn and rebellious, he will not obey our voice, he is aglutton and a drunkard, & all the men of his City shall stone him with stones that he die, etc. Surely this Law is of force, in respect of our heavenly Father.  
3. Let the consideration of our sonship oblige us to honour our Father, prefer our Father's glory before our secular or private concerns, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, honour brings itself up in the fast place, & performs all before it, Ro. 12. So that this will necessarily follow upon this relation of sonship, namely, that we who look upon ourselves as children should honour him whom we call Father, Malac. 1. 6. a son honoureth his Father, and a servant his Master: if than I be a Father, where is my honour? if I be a Master, where is my fear, saith the Lord of hosts? now we honour our Father.  
1. When we consult in our actions, before we do them, whether they be according to his good will and pleasure; for this see Isaiah 30. 12. You be the rebellious children, saith the Lord, that take counsel but not of me, etc. That go down into Egypt, but have not asked at my mouth. So Christ the first born of God the Father before he would peremptorily conclude, see in what a sweet resigning frame he was to his Father, Luke 22 41. 42. he kneeled down, and prayed, saying, Father if thou be willing, remove this cup; nevertheless, not my will but thy will, be done:  
2. We honour our Father, when we show ourselves displeased, if we see him wronged: it is said of Atys son of Croesus' King of Lydia, when the Father was taken prisoner, and Cyrus his Soldiers were going to kill him he burst out and cried parce parce, parce regi, though he never spoke before. But alas! it is otherwise with some who yet will be children, though Atys never spoke but when he saw his Father in danger, yet they are never silent but than; such as are dumb only than when they see their Father abused cannot be said truly to honour him.  
3. We may than be said to honour our Father when we have appretiating thoughts of him, when it cannot be objected to us as to Eli; we honour our sons, our estates, our persons more than him. If he be uppermost in the seats of our hearts than we look on him as most honourable, when we have none in heaven but him, and there is none on earth we can desire in comparison of him; when we can throw any thing out of our arms that he may have the place, than he is honoured as a Father should be honoured.  
4. Let the consideration of our Sonship draw us to imitation. This is a duty flows naturally from this relation, be the imitators of God, Eph. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as dear children, and as that speaks of the ●osse so I may say of the debere, if he say the son cannot, I may say he oughe to do no thing of himself but what he seethe the Father do: for whatsoever things the Father doth, the son doth likewise: children should not only do the works of the Father, but speak in the language of their father, the work of their Father they aught to do, and the words of their Father they aught to speak.  
1. Children aught to imitate their father in holiness, 1 Pe. 1. 14. as obedient children, not fashioning themselves according to their former lusts in ignorance, but as ●e who hath called you is holy, so be ye belly in all manner of conversation. 1 Jo. 3. 2, 3 Now we are sons & immediately follows, every man that hath this hope in him purifieth himself as he is pure  
2. Children should imitate their Father in love 1 joh. 3. 1. behold what manner of love is this that we should be called the Sons of God, this the Father hath bestowed on us; Therefore aught we to love one another.  
3. Children aught to imitate their Father in humility. joh. 13. 13, 14. they call me Master and Lord and Father, and they say well, for so I am, if I than your Lord and Master have washed your feet, you aught also to wash one another's feet: if I have given you an example, ye should do as I have done.  
4. Children should imitate their Father in mercy and forgiveness, if he have forgiven us, we aught to forgive one another. so Luke 6. 36. be ye therefore merciful as the Heavenly Father is merciful.  
5. Let the consideration of our relation as sons, incline us to take corrrection without murmuring: this frame is a necessary consequent of such a relation. Heb. 12. 7, 8, 9, 10. What Son is without chastening? if ye be without chastening ye are bastards and not Sons. Furthermore, we have had fathers after the flesh which corrected us and we gave them reverence, shall we not much rather be in subjection to the Father of spirits and live: for they verily for a few days chastened us after their pleasure, but he for our profit, that we might be partakers of his holiness. The Father hath a Sovereignty and is not liable to be contradicted by the child: you would judge it strange, should the child look upon you when you were correcting it for a fault, and should inquire the reason, or say why do you so, who made you Lord over me: you have that by right of your relation. So it is with God.  
6. Let the consideration of our sonship prevent unnatural carriages in us to our Father. Oh! it will be a sad rebuke for us, if when we expect to be owned, God call us unnatural children, if we be children at all.  
1. They are unnatural children that have no delight in their Father's presence or Father's person, that love not, who have no complacency in him, those who want this union and indearedness they may say they are children, but they are but unnatural who love not their Fathers. To be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection, is rather a Character of a Heathen than of a child. There should be a reciprocal love between parent and child. Is there more delight in strangers than in the beloved, more affections after the creature than after Christ: more hankering after the servant than aftet a father: than we are unnatural children. God will deal as Fathers, such a day thou hadst such a gift from me and will not that win thee? So God, in the day saith the Lord that I brought thee out of Egypt, in the day when I delivered thee out of the wilderness, in the day when I gave thee bread to eat and water to drink. God reckons the day of his mercy as a father doth, and therefore it will argue unnaturalness if he should found the heart on other objects when he comes for our love.  
2. They are unnatural, that will not relieve their father: thence the Apo. 1 Tim. 5. 4. calls it a showing piety at home, to require parents: therefore children were not to defraud their father nor abridge him, though they pretended that was consecrated to an holy use which should have nourished him. Matth. 15. 5. though it was Corban, a gift dedicated to the Temple, yet it might be fetched back rather than the Father should not be relieved: thence the Jews had this maxim, tenetur filius ad cibandum, potandum, & vestiendum patrem, immo pro parte mendicare: the son was under an obligation to feed and cloth; nay, rather than he should want, he was bound to beg for his Father. Now! alas how doth our unnaturalness appear! have not we abridged God our Father, when we could not say, it was Corban dedicated to the temples? when God hath waited at our door, have we not entertained others? When he hath stood to knock, hath not another been in our arms, and in our embraces? when he would have had an hours service, have not we pretended we have been busy; we had Oxen to try, ground to till, etc. O, doth not this speak us to be unnatural children; we have not wearied God with the fat of our offerings; Christ hath been hungry, and we would let him starve at the door, he hath been naked, and we pitied him not, unnatural children. It is said, that Albertus Tudorus, a Huxters' son, received of Charles the ninth of France, in some, years 600000 crowns, besides all degrees of honour that he was capable of; and all the good that the King had of him, was only this, that he learned of him to swear by the name of God: A bad requital for such kindness; thus we deal with our Father.  
3. They are unnatural who deride their Father, they who make a mock at the ways of God, at purity, that jeer at holiness, and despise a strict conversation, Deut. 27. 16. Cursed be he that setteth light by his Father or Mother, and all the people shall say, amen. There are many such unnatural children who set light by their Father's command, that contemn the gospel, that deride and scoff at Heaven, there are two sorts of these.  
1. Such as question their Father's do, & seem to control his wise providences. Isa. 45. 9, 10 Woe unto him that seeks to destroy his Maker. Let the potsherd strive with the potsherds of the earth. Shall the clay say unto him that frameth it, what makest thou? woe to him that saith to his Father, what begettest thou? or to his mother, what hast thou brought forth?  
2. Such as make a mock of the holy ways of God, Prou. 30. 17. The eye that mocketh at his Father, and despiseth to obey his mother, the Ravens of the Valleys shall pick it out, and the young Eagles shall eat it. Thus there are many which the wise man calls fools, who make a mock at sin, fools they are indeed, naturals, natural men, but unnatural children.  
4. They are unnatural who smite their Father. Exod. 21. 15. He that smiteth his Father or his mother shall surely be put to death: and is not every sin a smiting of God, and a wounding of Christ? a crucifying him a fresh, and putting him to open shame: sin is a conspitacy, and a stroke at the foundation of our Father's Kingdom, and God cannot but take it ill at his sons hands, at his children's hands, to be guilty of throwing their father's honour in the dust. Thus did Julius Caesar with his son Brutus; when he found him also among the Conspirators, he comes to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what you my son? what was it that troubled David but this, 2 Sam. 16. 11. O that son that came out of my bowels seeks my life. Than how much more might this Benjamite do it? though God might put up Rebellion against him, in his professed enemies that never promised other, yet it cannot but be dreadful in a child.  
5. They are unnatural children who curse their father, Leu. 20. 9, 10. For every one that curseth his father or his mother shall surely be put to death; he hath cursed his father or his mother his blood shall be upon him.  
The word in the 1. Original signifies Jus▪ jurandum an Oath which I wish common swearers would take notice on, and see whether they are not unnatural children which curse their father.  
1. it signifies Vilipendere, to dis-esteem or despise. Now I tremble to consider how many unnatural children God hath in the World who set at naught the chief corner stone, nay many bvilders that count but that glorious name as rubbish and dross.  
Thus should we live, as looking on this relation, if we will be children, we may soon see whether we behave ourselves as children aught to do. Behold is God your father? than do you found any thing in him why you should provoke him, any thing why you should blaspheme or profane his name? can you found in your hearts to grieve, to rebel against, to vex, to unbowel your father? than you are not children. O the tenderness of a father, the patience, the love, the long-sufferance! when one would have expected children should not have needed bidding, but you have flatly denied him, and resisted him, is this to deal as Sons? is there any other Argument under Heaven more winning than this: now sons, but it doth not appear what we shall be. O! what use might we make of this Relation?   

DIRECTION VII.  
AS to our Brethrens in the World, those with whom we have to live, the men that we converse among two things only.  
1. Walk in love, than may one be said to be in love, when love hath the command, when it is supreme: as a man may be said to be in drink, when that hath got the predominancy. Thus you should not only love, but be servants of it, which is to have the same mind in us, that was in Christ Jesus: and though this be a primer Lesson, one of the first rudiments, to love our neighbour as ourselves; yet there is need that some hear it repeated over again, for they have not learned it yet. Consider these things.  
1. To love one another is the command of God, the new command of Christ, and that it should be more cheerfully obeyed, he hath set us an example, such a one as was never set before, that one should dye for his enemies, 1 John 3. 23. and this is the commandment, That we should believe on the name of his son Jesus Christ, and love one another as he gave us command.  
2. To love one another, is a sign that God loves us, for this produceth a similitude with God, which is a ground of love. 1 Joh. 3. 16. Hereby perceive we the love of God, because he laid down his life for us, and we aught to lay down our lives for one another.  
3. To love one another testifies the truth to be in us. 1 John 4. 20. If a man say he loves God, and yet hateth his brother, he is a Lyar. He is not in Christ who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth and the life, John 3. 19  
4. To love one another, is the great hinge of society the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wherein Christians have been taught from the beginning.  
5. Love is a necessary consequence of God's love to us, the end of that love was to generate its likeness in man, as Christargues his mercy and perfection; and humility and righteousness, etc. to do; all aim at producing their likeness in the soul, thus love, 1 Jobn 4. 11. Beloved if God so loved us we aught to love one another; there should be a conversion into the nature of God by considering the love of God.  
6. Love is of the nature of God, 1 John 4. 7, 8. 12, 13. 16. Let us love one another, for love is of God, and every one that loveth is born of God; and knoweth God, he that loveth not knoweth not God, for God is love; no man hath seen God at any time, if we love one another God dwelleth in us, and his love is perfected in us. God is love and he that dwelleth in love, dwelleth in God and God in him. And if we consider, love is of equal existence with the supreme being, the first emanation of God, and the Original glimpse, the morning, or first dawning of his person was not visible, or knowable under any notion before this, to wit his love, for that broke forth in the first creation as Anteeedan cons to his power: and how doth the Apostle John run immediately to the explanation of the grand mystery of the Trinity, from the precious considering of the love, 1 John 5. 7. for if we rightly consider we shall found that Demiurgical love, hath the same propinquity and affinity to the divine nature, and is as apparent at the first view; as Original goodness the source of life, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the all comprehensive wisdom hath.  
And lastly, To love one another testifies that we are passed from death to life, 1 John 5. 4. Every one that loveth him that begat, loveth him that is begotten, and he that doth this is born of God, which is a passing from death to life; 1 John 3. 14. We know that we are passed from death to life because we love the brethrens, he that loveth not his brother abideth in death. And 1 John 1. 1. unto the 4 verse, there are remarkable passages; we may gather these notes.  
1. Though the fall or first sin brought man into the state of death, yet there was life in the bosom of the Father, verse 1  
2. Those who were eye-witnesses of this life, were so graciously qualified with the communicative nature, received from Christ, that they imparted the knowledge of this life to us, that we should not discern ourselves in the state of death without hope of escaping, verse 2.  
3. The Lord's wisdom appeared so much in this communication, that the first message that should be delivered, should be the first ground of credency, namely that God is light and in him there is no darkness at all, verse 5. Who cannot deceive nor be deceived.  
4. To say we partake of the nature of God, and have a resemblance to his image, and yet not be of this communicative spirit, not to love our brethrens; This is to lie, and that is deceit and darkness, contrary to God who is light, and contrary to Christ who is truth: that must need be a lie and darkness that opposeth the first principle of credit to wit, that God is light, verse 6.  
5. The fellowship or communion with, or participation of this light, and truth and life, is manifested by this; our love one to another, our communication one to another. And this is a passing from death to life, from darkness to light, for illumination enlivens and the more the soul partakes of the light or the more it is conformed to the first principle of truth, the more it is a live: so that to affirm signs of life where thcre is no love to the brethrens; is all one as to affirm expertness in the way when one is born blind and could never see. Sin is death, grace life, which grace must be measured according to the Law, which Law the Apostle epitomizeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 14. The Law is in a word Thou shalt love thy neighbour as thyself; and in this similitude the pattern of righteousness, the image of God is placed, as well as in knowledge and dominion. This is the conformity to the Law, which will speak one just, the great Law is, saith Christ, there is one God to be believed; and the Law like unto this, is, That we must love our neighbours as ourselves. Evangelical righteousness consists in a participation of the nature of Christ, I mean in fore human, now was not this substantial love as conspicuous in his life as his holiness or as his greatness or truth? so that that must needs witness itself to be a branch of that tree of life which brings forth the same first-fruits.  
The world may be fitly divided into two sorts Terrestrial or Celestial.  
1. Terrestrial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprung from the earth or cheaked up with the earth, who sit yet in their Cave-door, and have no light sprung up among them, only sensual light that will gratify the vegetations of the life of the body; and these are not stamped with this love; nor partake of this life, but are these the Apostle speaks of who are dead while they live.  
2. Celestial or heavenly, who are translated into the limits of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Royal Law. (Royal, that which Christ the King gave originally to all beings, for enmity was a lapse) For every King, if he himself have a propensity to love as Christ had, and see how sweet this will make all his commands to all people, he will enjoin this in them first, for whatsoever prompts him to enjoin such Laws as they will will ingly obey; it must be the same thing that makes them willingly obey what he enjoins. And this is love which is the fulfilling of the Law.)  
These celestial are they who have the fast tye of the Law even within them, not to sink into carnal flesh pleasings, but are vigorously set on motion, and that motion facilitated, by the spiritual life; grounded on love. And in these the righteousness of the Law is fulfilled who walk not after the flesh but after the spirit: now the mark whether we be under the Royal Law, and so have left the state of death (which is the obedience to the whispers of the earthly part, and hankering to satisfy the contractive lump of the flesh that narrow vessel, far from free emanativeness and communion that is in the voluntary subjects of the Royal Law) this mark I say is love one to another, he that loveth not his brother abideth in death. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to simplify ourselves and reduce ourselves to the Original, an investing ourselves of the righteous son, verse 16. In love the Law is obeyed in will though there want the explicit act, John was well rooted in this love and he found that it would grow up into obedience, therefore he is at, keep his commandments so frequently in this first Epistle: he was sensible of the pleasure of obedience where love was the motive, none dived so deep into this bosom mystery as he did, surely he was inflamed by Christ's love, and softened by that fire which made his heart be in such a melting frame; sure he discerned how this love knit him, and changed him into the similitude and converted him into the nature of the stock whereinto he was engrafted, as a mixture of juice doth in plants, and this made the Apostle honour it so much, and indeed there is a sweet resemblance with God where the soul is swallowed up in this love, this characterizeth a Disciple, and how can it be but there shall be some conversion into the fire when the gold hath laid long in it. The sparks of love from God, (for he loved us first) they should take place and diffuse themselves and kindle all objects about them, and so they will if the matter be not very gross and obdurate, thus it should be with hearts. Thus if we live as we aught, or as those who expect to dye, we should live in love as God doth, who can not more hate that which is not irregular, than he can be blind to love it as essentially in God, as power or goodness, or being: so that we have found all along in the several appearances of God, that goodness or love hath been the Medium, the Rise, the Spring, the Beam, the Chariott, the Vehicle of all comfortable Discoveries that have been made ever since the World was. Now were this Principle tightly settled in our hearts, we should ●● willingly be one another's Servants, as we desire to be Masters. And those Laws would easily be obeyed, where the Principle of obedience is the Rule of the Command: and could we look upon ourselves as Members one of another, we should seek our Brothers good equally with our own.  
2. As to our Brethrens. Walk in the Spirit of Meekness, bear with one another, be not bitter, except you be sure you do not err: for else you make yourselves Judges, and so not doers of the Law, but Popes, or worse if possible: Live at peace with all men, set not your own Torches as the Sun to others, whereby they must reckon day, and from which they must borrow their light. There are many like Thendas' that would be somebody, but they are not willing to be so, except their Brethrens be no body. They would stand but not so only, but it must be by another's fall: who fall from the Spirit of Christ, will break the bruised Reed and quench the Smoking, nay the flaming Flax; that cannot do a good Work, but come see my zeal, and in this their Brother must be overlooked: You have all one Father, all one Heaven, all going to the same place, fall not out by the way; you differ in judgement, but you are all Christians; therefore be not one another's enemies, durst any of you swear or take it upon your salvation that yours is the way which God will be worshipped in, or do you think you are so certain that you are in the right, that you are beyond the capacity of being in an error. If not, than how know you but your brother may be in the truth, and will you let him be to you as an enemy, because he tells you the truth, or are you willing your brethrens should do so to you had they power? The Apostle bids every man be persuaded in his own mind, however it is fowl play amongst brethrens in fight, to strike when your brother is down. Joseph did not disown his brethrens though they had sold him, Gen. 45. but come near I pray you I am Joseph your brother whom you sold into Egypt, if your brethrens have dealt so with you, requited you good for evil, and that will heap coals of fire, soon kindle his affections in love to you; what if they be more despicable, yet they are your relations? What if they have not on the same apparel or the same trimming, yet hold they not the same natures, and as strait bodies? are they not sons because their coats are of another colour? must all the children be disinherited, because they are not all made directly after the proportions of the Elder, or strongest? should the heir disown all those that are his brethrens, because they are either of greater or lesser stature than himself, he would be judged to vary from his father, that would not do it: though they have not a right to the inheritance, yet they have to their Legacy, of as infallible a conveyance as is his, and of as firm a tenure: who aught to be beaten because they cannot see, except it be those who have put out their eyes? should not the weak in faith be received, and yet not to doubtless disputations: What if your Brother's Palate relish flesh, and yours Fish, and another's Herbs; who dare make his own tooth the standard for another's diet? Peter was for Circumcision, Paul against it; but they neither of them endeavoured to imprison their Adversary. If Paul would abstain from any one one kind of food to satisfy his brother, why may not I abstain from one kind of Raiment? is not food more than Raiment? if he would abstain from the eating of flesh, than he would not scruple abstaining from such a certain joint. 1 Thessalon. 4. 9 I wish it might be said of Christians in England, as Paul speaks to the Thessalonians: that as concerning brotherly love, they need not be written to. Take Peter's directions, where there is heart purity, though there may not be a perfect conformity, yet Love, yet bear with one another. 1 Peter 1. 22. seeing that ye have purified your souls in obeying the truth through the spirit, See, that ye love one another with a pure heart fervently. Or 1 Pet. 3. 8. Finally, be all of one mind; but if the Objection should be put in that all are not, than see what follows; having compassion one of another, Love one another as brethrens, be pitiful, be courteous, not rendering evil for evil, nor railing for railing, but blessing, knowing that thereunto ye are called. Fathers and brethrens, do we not all bear the same Image? though we may not be of the same stature, nor wear the same apparel, yet we are a kin in Christ: And why should your garment be an example or a binding rule to me, more than mine? have we not all the same Father? Right to the same Inheritance, Title to the same Crown? are we not all Heirs of the same purchase? one can claim nothing by birthright more than another, and shall any man go about to defraud his Brother in what there is the same right to, with himself. Can any man take away the Liberty from me, of determining in mine own mind, more than of thinking? Consider the Relation; you are Brethrens, and wrong is in-consistent with Brotherhood, though not as to the being, yet as to the Lawfulness. Thus when Moses found two of the Hebrews striving, See how he applies himself to them. Acts 7. 26. And the next day he shown himself to them as they strove, and would have set them at one again, Saying, Sirs, Ye are Brethrens, why do ye wrong one another. Thus did Judah also concerning Joseph, when his brethrens were going to banish him, shall I say, nay to kill him, see how he bespeaks their Compassion. Gen. 35. 26, 27. And Judah said to his Brothren, What profit is it that we slay our Brother, and conceal his blood? Come let us cell him to the Ishmaelites, and let not our hand be upon him; For he is our Brother and our Flesh. And this was Abraham's motive for peace with Lot. Gen. 13. 8. And Abraham said unto Lot, Let there be no strife I pray thee between me and thee, between my Herdsmen and thy Herdsmen, for we are Brethrens. Oh! What a Consideration would this be for peace, and for bearing with one another: You are Brethrens, do no wrong; let not your hands be upon your Brethrens, let there be no strife among Brethrens. This will be an encouragement to the Enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When Brother and Brother go to War the Stranger will encourage himself. cum pectus amici cum felle, & Lingua veneno suffusa est, when those that lay in the same Womb, live in deadly hatred, Oh! how great a curse may this bring? and behold this is the ready way to Desolation, when Brother is set against Brother, Neighbour against Neighbour.  
Isaiah 19 1, 2, 3: The Heart of Egypt shall melt in the midst of it. And you may see the way how GOD will bring this to pass. Verse 2. I will set the Egyptians against the Egyptians, and they shall fight every one against his brother, and every one against his neighbour, City against City, and Kingdom against Kingdom, and the Spirit of Egypt shall fail in the midst thereof,  
Let us therefore as many as are Brethrens in the Lord approve ourselves such. May not one say of ●s, to consider the strict command of our Saviour, and our dissonant practice, that if his command be Evangelice, nos male sumus Evangelici: if those be Christ's enemies who disobey, than we are not his friends. Tempestate contentionis serenitas charitatis ●●●●bilatur, we blind the truth and darken it by our despite one to another, we consume our grace by the heat of our contention. Brethrens, for so give me leave to style all that fear the Lord and would walk in the spirit of Love: Will it not be sad to the public interest of souls, poor captives, when the Ambassadors of peace, in semet ipsos versi mutuis cadunt vulneribus, when they destroy one another in the way? in the mean time, do not poor souls continued in captivity, and in their enmity? That is a well managed power where those in subjection can kindly greet one another. When Philip King of Macedon had contentious servants, as on a time he was relating to Damarathus his design of attempting the Government of all Greece Amarathus reproved him, telling him he was very unfit for such a command, who had not settled peace in his own Family. So we may conclude they are unfit to govern their Brethrens who are not at peace with them, unfit to be Ambassadors to reconcile God and man, who themselves are not at peace with their brethrens. joint-embassadours, Ministers I mean, aught not to differ about their private instructions if they can agreed about their public. God never revealed any private Command. but he would have that man follow it to whom it is revealed: yet it is not obligatory to him that stands by, and hath it not revealed to him. God had a particular message for Moses into Egypt, whereto he was bound: yet this was not obligatory to all the rest of the Tribe: if we pretend our errand to sinners, to be the same, to reconcile them to the same God, to lead them to the same Heaven, Shall any one endeavour to stop all because they will go in another way? God forbidden. Or shall they stand in contest which way the Lamb shall be carried home until the wolf come and make a prey of it? God forbidden. I have read a passage concerning Aristides and Themistocles, which doth very much s 〈…〉 with the posture of the Christian Ambassadors in England, they being sent by their Emperor, both to one City about some weighty Affairs, to negotiate a business of concernment: as they were on their journey, through some small occasion, they fell out in their way and grew to words, so they were both almost discouraged from prosecuting their design: which when Aristides saw, at last recollecting himself, bespoke Themistocles after this manner, Sir, You and I are now in a strange Land, among those who could make this their desire that our business should miscarry: we must return also to our own Place, and give an account of our negotiation, and the matter in hand, as it is weighty, so is it difficult, and one of us is not like to perform it well, and I judge that we have not leisure now to dispute: Let us first dispatch our business for which we are come for, our employment allotted us by our Country: it will be soon enough to renew the quarrel, when our work is done and we returned home. Thus Ministers, surely brethrens, we who are joint-Embassadours, aught to do our work to reconcile Sinners, to pled our Saviour's cause, to promote our LORDS glory, to strengthen our Christ's Kingdom, to make sure of Heaven, and than if we have any time after we come thither than renew the quarrel, than be bitter and severe one to another.   

DIRECTION VIII.  
LIve in the serious meditation of all those glorious things which Christ hath done, in order to Salvation, to reconcile us, and to make our peace with an offended Father. Ponder what he hath done for Redemption of souls, for the delivery of Captives, and those in extreme & ineluctabili miseria positi, who were under the sentence of death, and in the Jaws of Despair, and in the heaviest thraldom; What he hath done for the cleanseing and washing of those unclean souls that were in their blood.  

1. Consider the Descent of his soul to the Earth.  
2. Consider the Entertainment he had, Put to Death.  
3. Consider his Return again to the Father into glory.   
1. The descent of the soul of Christ unto the earth. He left Heaven to purchase sinners, and to save what was lost. Doubtless; his soul was in honour with the Father, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more Noble than the rest, as the Apostle saith of Stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as one Star differs from another, so one soul from another in glory: and such was the soul of Christ, composed of love, so that when Sacrifices rendered no sweet Savour, and when Offerings were not acceptable than Christ comes to do the Fathers william In the Volume of thy Book it is written, I delight to do thy Will O my God, When Sacrifices thou wouldst not, thou Christ offered his body which was prepared of the Father: and therefore it was that he was made like to us, sin only excepted, He therefore appeared in human shape that he might have familiarity with men. Thus his blessed Soul descended into a Corporeal shape, and become clothed with flesh, and that for man, for our good. Ephesians 4. 9, 10. Now that he ascended, what is it, but that he descended first into the lower parts of the Earth; he that descended, is the same also that ascended up fare above all the Heavens, that He might fill all things, which cannot be meant of his Divine nature, for that neither can descend, nor ascend, as in local motion, being it fills all things; Therefore it must be his soul. Now reflect here and consider this descent.  
1. The Terminus a quo, the place from which He descended, it was Heaven, the Father's presence, the society of Angels and glorious souls, a place where their pleasures are eternal, their words unspeakable, their joy unalterable, their nature's undefatigable, and yet Christ descended to save us.  
2. The terminus ad quem, the place to which Christ came, the Earth, into a human shape, to travel about like a stranger from God, amongst carnal and sinful men, in the range of evil Angels, and where they exercise their Dominion; a common; dangerous, filthy, obscure, nartow place: consider the King's Son, the Prince of peace, the Heir apparent, to become a prisoner, a slave, a Bondsman, a Vassal. Oh! what a change was this, from Heaven to earth, from Honour to disgrace, from a spiritual to an earthly state, from glory and the Throne to the footstool, from liberty to bondage, from a Heavenly host to feed among swine.  
2. Consider his entertainment on Earth: read but over the Gospel, and I may be silent here, hunger, thirst, peril, nakedness, reviling, scorning, buffets, reproaches, abuses, shameful usage, hard-hearted Creatures judged him such a one as themselves, a Malefactor, nay they conspire to take away his life, and thus Stephen plainly expressed, Acts 7. 51, 52. A stiffnecked generation and uncircumcised in hearts and ears did always resist the Holy ghost, as their Fathers had done, so did they: which of the Prophets did not they persecute? and they have slain them which shown and told the coming of the just one, of whom also they were the betrayers and murderers. This Entertainment also Peter rels us of, Act 2. 22, 23. Jesus of Nazareth a man approved of God among you, by miracles, wonders and signs, which God did by him in the midst of you, as ye yourselves also knew: he being delivered by the determinate counsel and foreknowledge of God ye have taken, and by wicked hands have crucified and slain, this was the entertainment that he had in the World, meaner than you would allow your Servant, you could wish your enemy not worse. Yet Christ underwent this, he waded through it undauntedly; he would not shrink though the Spear was in his side; though the thorns were on his Head, the nails in his Hands and Feet; and though he had Gall and Wormwood to be his drink, He was not only ready to do, but to suffer the Father's Will: not only ready to go but to dye at Jerusalem, and when he put up that Petition, Father, save me from this hour, yet he presently corrects himself: Yet for this hour came I into this World. Oh! how was he bruised and broken for our sins? and how did he groan under the burden when he was here below?  
3. Consider his Return again unto the Father, where he sits at the Father's right Hand in glory. Where 2. things may particularly be understood by us.  

1. What this fitting at the right hand is?  
2. What advantage we have hereby, or how he is employed for us, now that he is at his Father's right hand.   
1. What we are to understand as employed in this Session at the Father's right hand.  
1. This Session at the Father's Right Hand, imports to us Christ's being made partner with God the Father in the Everlasting Kingdom. Therefore we found the Apostle attributing the Receipts of grace to the son as well as the Father. Ph. 1. 2 grace be unto you, peace from God the Father, and from our Lord jesus Christ. so Gal. 1. 1. Paul an Apostle not of man nor by man, but by Jesus Christ and God the Father. so Col. 1. ●hanks are to be given to the Lord Jesus Christ, and God the Father.  
2. To sit at the Father's Right hand, is to be beloved of the father, deep in the Father's affections, and this was confirmed by that infallible Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that voice from Heaven, Mat. 3. This is my beloved Son i● whom I am well pleased. He is the man of God's right hand; Thus David expressing the different degree of God's affections to his people, King's daughters are among the Honourable women, and at thy right hand d●● stand the Queen in gold of Op●ir. The Queen nearest in love was to be at the King's right hand of whom he always had a remembrance, and to whom a more intimate love. Nemo obliviscitur dextrae. Therefore a man may as soon forget his right hand. Thus it was a Testimony of Solomon's love to Bathsheba. 1 King. 2. 19 Bathsheba therefore went into King Solomon to speak unto him for Ad●nijah, and the King risen up to meet her and sat down on his Throne, and caused a seat to be set for the King's mother, and she sat on his right hand: and that this was a posture wherein he expressed his affection, you may see in the 20. Vers. because he bids her ask what she would, he would not say her nay. Thus in patris gre●●io requievit.  
3. To be at the Father's right hand, imports to be in a posture of helping. Thus David Psal 16. 8. I have set the Lord always before me, because he was at my right hand I shall never be moved, therefore my heart is glad, and my glory rejoiceth, and my flesh shall rest ●● hope. So when he was in his straits and his Spirit overwhelmed, than he looks at the right hand for help. Psal. 14●. 4. I looked on my right hand, and behold there was no man that would know me, refuge failed me, no man cared for my soul, yet if he expect help ●e looks at the right hand.  
4. It is to be in a state of great joy and pleasure, Thou wilt show me the path of life, in thy presence is fullness of joy, and at thy right hand are pleasures for evermore. Immortales deliciae, gaudium immortal.  
5. It imports his being established upon his Throne, it imports his security: thus we found two great Pillars 2 Chron. 3. 17. One on the right hand and the other on the left, that on the left hand was called Boaz strength, that on the right hand Jachin establishment.  
6. Christ being at the right hand of the Father, imports his fidelity. Thence, this was the hand whereby men swore, implying that they would be faithful to their Oath. Thus it is said of Christ's fidelity. Heb. 2. 17. He is not only a merciful but a faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. Therefore we found the Cermans when they would testify to a dying man, that they will be faithful to their trust imposed on them whether it be in managing their Estates which they leave, or in providing for children, or the like: they give him this testimony, Dextram morientis attingentes juravere, they take hold on the dying man's Right hand and swear to him, which Oath he is not to doubt of: thus it is with Christ at the Right Hand of the Father.  
7. To be at the right hand of the father imports a readiness for employment, in this sense we found it used, 1 Chr. 39 Asaph the son of Berachiah the Son of Levi stood on his Father's Right hand ready to serve at the Altar: so the right hand is more apt for exercise, readier to be used, in this respect, Christ is at the right hand of the Father, ready in his ministration:  
8. To be at the right hand of the Father, imports the partaking of the same glory which he had with the Father from the beginning. Christus Patri coaevus Patri coeternus. Thus Damascen understands it, gloria Christi ad patris dextram, est status Christi primitivus: the glory at the Father's right hand is the participation of his former dignity. Thence is it that Christ prays, Joh: 17. 5. And now OH Father glorify me with thy own self, with the same glory which I had with thee before the World was.  
9 It imports the consummation of his Princely Office, he who was to be the sacrifice himself for the world and having done that, is now with the Father, it speaks his acceptance, that he is approved of; had his work been unperfect he had not been taken up:  
Heb. 1. 3. Who being the brightness of his glory, and the express Image of his person, and upholding all things by the word of his power, when he had by himself purged our sin, sat down at the right hand of God, the Majesty on high.  
10 It imports, that he is invested with great power; as it is the more active; so it is the more strong. Thus it is spoken of the most remarkable deliverances, they are deliverances of the Right hand, the Lords right hand, his stretched-out armhath brought things to pass. So 2 Sam. 16. 6. They were mighty men that were at David's right hand, ready, and not so only, but able to Aid and assist.  
11. To be at the Father's right hand, imports a having all power committed to him, the Dominion over all things in heaven and in earth.  
1. The power of judicature. Joh. 5. 22. For the Father judgeth no man, but hath committed all judgement to the Son:  
2. The power of Governing. Ephes. 1. 20, 21, 22. Set him at his own right hand, in the Heavenly places far above all principality and power, might and dominion, and every name that is named, not only in this World, but also in that which is to come, and hath put all things under his feet, and gave him to be the head over all things to the Church. Thus 1 Pet 3 22 Who is go to Heaven, and is on the right hand of the Father, Angels, and Authorities and powers being made Subjects to him.  
3 The Power of Conquest, In this sense we found it. Psalm. 110. 1. Sat thou on my right hand till I make thy Enemies thy footstool. So Exod. 15. 6. Thy Right hand OH Lord is become glorious in power, thy right hand OH Lord hath dashed in pieces thy Enemy.  
12. To be at the Father's right hand, imports to be blessed with increase, thus Jacob laid his right hand on Ephraim, and his left hand on Manasses, josephs' sons; and Ephraim multiplied, but Manasses decreased; thus the flock of Christ increases, since he went to the Father's right hand, Gen. 18.  
3. To be at the right hand implies, to be in great honour, in high esteem, exceedingly dignified, and reckoned much of, thus the Jews used in their accounting to let the fingers of the left hand stand for unites, thence called digits; but the fingers of the right hand stood for thousands, sua dextera computat annos, he reckons his years by his right hand, is spoke of one of a great age, thence, Prou. 3. 16. length of days are in Wisdoms right Hand, and in her left hand richeses and honour. Nay, nor only honourable, but it imports the highest top of honour he could be raised to. Therefore the Jews called Meridies, Dextra, expressed the noon day by the right hand; thus Christ in the Zenith of glory, the Pinnacle of honour and dignity.  
14. It imports to be in a very prosperous state, therefore David calls such a time the time of God's right hand. Psal. 77. 10. Ha●● God forgot to be gracious. Nay, (●o argue this was his infirmity.) But, I will remember yours of the right hand of the most High. The time wherein David had experienced much grace, many bowels of compassion, wonderful appearances of his God.  
15. It imports that Christ is on the throne to judge righteous judgement. Thus David, Psal. 48. Let Mount Sien rejoice, let the Daughters of Judah be glad because of thy judgements, and the reason is, ver. 10, according to thy Name OH God so is thy praise unto the ends of the Earth. Thy Right hand is full of righteousness.  
2. What advantage we have by his sitting there, or how he is employed for us at the father's right hand; four things especially.  
1 He tills or fulfils all things; all promises, they are fulfilled by Christ. Eph. 4. 10. He that descended is the same that ascended, that he might fulfil all things; promises are therefore in Christ Yea and Amen: they are verified, he doth not only fulfil but fill, hence the abundant grace of Christ given to Paul, to Joh. to Cephas, to Stephen, He went to Heaven to open the Treasury of the Father, and to give out gifts, Ephes. 4. 11. When he ascended up on high, he led Captivity captive and gave gifts unto m●n, Some Apostles, some Prophets, some Evangelists, and some Pastors and Teachers. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. Christ is a Joseph exalted to the Throne, and distributing of the fullness of the Land, grace for grace, so that empty souls, pauperes ubique●acti, the poor, fainting▪ hungry, thirsting soul may have a Recourse to the overflowing fountain: the poor may enrich themselves by his treasures: therefore in our application of ourselves to the Throne, we are to go to the Father through Christ, who is placed at the Father's right hand: with Bathsheba ask what we will we shall not be denied, so those good things Secondarily are derived to us: this Christ expresses clearly, Job. 14 12, 13, 14 He that believeth on me the works that I do shall he do: also an greater works than these shall he do, because I go to my father; and whatsoever ye shall ask in my name that will I do that the Father might be glorified in the Son, if ye shall ask any thing in my name I will do it. From him proceeds every good and perfect gift, life, light, pardon, peace, health, Heaven; etc.  
2. He sends his spirit: this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other Comforter. Joh. 14. 16. that he promised to sand, but it could not be given before he was at the Father's right hand. Joh 7. the holy ghost was not yet given because Jesus Christ was not yet glorified: And that this is the Comforter spoken of that should show them all things, see john 14. 26. but the Comforter which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost, which the Father will sand in my Name, he shall teach you all things, and bring all things to your remembrance. Oh! what a posture was Christ's poor disciples in, who had left all for him, who had forsaken Father and mother, who had left their callings, renounced the World, abandoned the pleasures of life, to go with Christ? They had stayed with him in his temptations, tasted of his entertainment, lodged and fared as hardly in the world as he had done, and should he have left them in a world where they were hated of all men reproached, maliciously used, contemned, despised, this would have been enough to have broke their hearts, or at lest to have put a stop to their profession; but Christ therefore knowing what need there would be of inward support to them (and there is the same to all other Christians treading in their steps) in his absence, he knew they could not walk but stumble when the light was go, therefore he sent a special guide; he knew that the children of the Bride-chamber would mourn when the Bridegroom was go away, therefore he provides for every one of his, a bosom comforter; he sends the spirit to witness to the truth of what he taught when he was in the world, and to convince the World of sin, of Righteousness, of judgement to come: the presence of which spirit assisted as much the holy Apostles in their work, as mightily as the presence of Christ had done before, and this is as equally satisfactory to a child of God, and as sufficient a Demonstration of the truth, as though Christ himself was here in person. It is an invisible manifestation (I mean to the World) but to the children of God it brings apparent and uninterruptible consolation.  
3. He being at the right hand of the Father, intercedes for his people, this was the work of the High Priest in the holy of holies (which typifyed Christ's glory at his Father's right hand) ut interpellaret, ut assisteret pro populo. Levit. 16. he shall go into the holy places to make an atonement before the Lord, and though perhaps Christ needs not supplicate, yet he presents himself which is equivalent to a supplication, and his very appearance is acceptable and prevalent. Heb. 9 24, 25 For Christ is not entered into the Holy places made with hands, which are the figures of the true, but into Heaven itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that now he might appear before the face of God for us; and this cannot but be full of inward consolation, to consider that he who was so mighty with the father, is at his right hand, sincerely embraced, shall not be denied whatsoever he ask, that such a beloved Saviour should be employed or presenting himself in our behalf to the Father, this is love, here is joy. Such a friend in the Court of Heaven, always in the King's presence, the man of his right hand, is no low mercy, no contemptible privilege. There needs no more to the answering of our prayers, than this, namely if they come through our intercessors hands; no more to the granting our Petitions, than, that they be presented by our Mediator: when God sees a sigh, a groan, a prayer or tear, signed in his Son's Name, He will have a gracious aspect: when he sees our supplications sanctified by his Son's blood they are than prevalent. It is reported of Chretildis Queen of the Franks, by Gregorius Turonicus that she was very cruelly used by Amal●icus her husband, but she not daring to sand a letter to her Brother King Childebert for fear she should be discovered by her husband, she sent a linen cloth dipped in blood, as though she had said, Oh! Brother Childebert you may here see how inhumanely I am used, Oh! let this move thy bowels of compassion towards me, to come and assist me for my deliverance.  
Thus if Christ do but present himself before the throne, Oh! how loud a voice will his very blood speak withal: if he writ but his own name in blood to the saints names in tears, God can interpret the voice and such an intercession shall not go without acceptance.  
4. Christ at the right hand of the Father Ratifies and confirms the Covenant; his presence there is sufficient confirmation of that great promise, the seed of the woman shall break the Serpent's head. His presence in Heaven, convinces of righteousness, as he sends his spirit for this work, so his personal appearance, is an ample testimony of the state of immortality brought to light. The Covenant of grace which God hath established on a sure foundation, and on better promises, is now no more to be doubted of, now it cannot be called into question, for Christ is go to the right hand of the Father to set to his seal that God is true, and God hath accepted of him, in testification to the world that he hath wrought righteousness. The engagement on both parts is now ratified. Thus coeunt in faedera dextrae, & deus & Christus. The Romans used to acknowledge that Covenants made by giving the right hand were inviolable, and esteemed the strongest engagements that could be made; thus it is between the Father and Christ, the Covenant unquestionable, the bond indissolvible; in such Obligations they thought there to be more than a civil tye, dextris quaedam religio●n●st, Pliny. There is a certain sort of religion in the right hand, and thus we use for farrher confirmation to join hands even till this day. Di●● though the conttact to be firm when Aeneas had given her his hand, so Phyllis, when she desires T●mop●oon to come again, she expects no other confirmation and ratification of his promise th●n his, to join hands with her; Jura, fides quo nunc, commiss●que dextera dextra? Thus the Israelites Covenanted with the Assyrians to serve them only for food, and the Ceremony used betwixt them was only this, they gave their hand to the Egyptians and to the Assyrians Lament. 5, 6. so they who are treacherous deceitful truce-breakers, they are specified only by this, they have a lie in their right hand. Herodotus tells us of a custom among the Arabians which will give us some light here, it is this, Arabes (saith he) servant fidem inter homines ut qui maxim, etc. They look upon themselves as under a strict Obligation, when they have made this Covenant. They prick the ball of their hands, and so join hands, and this they call arcanum faederis, the secret of the Covenant; and the Covenant they call faedus inviolabile, quasi mutuo cruor● sancitum, an inviolable Covenant laid in blood, and the Mediator betwixt them, takes a piece of their garments, and dips in the blood, and gives either of them to keep. Thus Christ hath done sufficient to convince us of the inviolableness of the covenant of grace (That whosoever comes to the Father in his name he will in no wise cast of) by this arcanum faederis, by this secret of the covenant ascending by blood unto the Father's right hand, Heb. 10, 10. by the which Will, ye are sanctified, through the offering of the body of Jesus Christ once for all. And every Priest standeth daily ministering, and offering often the same sacrifices, which can never take away sins, but this man after he had offered one sacrifice for sins for ever; sat down on the right hand of God, from thence expecting, that his enemies be made his footstool; for by one offering he hath perfected for ever them that are sanctified: and that this was not done without blood you may see, Heb. 9 22. and almost all things are by the Law purged with blood, and without shedding of blood there is no remission. So Christ was once offered to bear the sins of many, and unto them that look for him he shall appear the second time unto salvation. Directions from hence; if Christ have done such things,  
1. We should deal tenderly with the people of God, for surely they are precious for whom Christ would do such things. Oh! take heed, they are chosen vessels; and vessels of honour: hurt them not, the blood of the Saints in the Revelations was such as did intoxicate, The whore which drunk most liberally thereof was made drunk, drunk with the blood of the saints, is a character of Antichrist and none else. Oh! take heed of wronging the meanest child, the Father will not take it well if the child complain, Exod. 22, 23. If you afflict them in any wise, and they cry at all unto me, I will surely hear them cry, and my wrath shall run hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless.  
If Israel be a Son, than Pharaoh upon pain of death must not keep him as a slave, Exod 4. 22, 23. it is a heavy thing to have the cries and prayers of those who are dear to God, to be before the throne against them. When Paul prayed, the prison door flew open, so I have read in Eusebius of a servant of the Emperor Theodosius, that was thrown into prison, because he would not renounce his christianity, and the saints met together to pray for him, after which Eutichianus and Auxanon went to the prison, and the doors flew open on their own accord, to the astonishment of their adversaries, and fear fell upon the Emperor so that he presently commanded that he should be released: it will be a sad alledgement and crime at the day of accounts, when Christ shall tell sinners he had but a few whom he had chosen out of the world, a few whom he had set his love upon, and yet they are the men only that sinners have a design to destroy: But a few that are in his likeness and these must be objects of the world's contempt and malice. A few that kept their garment clean, and they only must be spit upon; there are not any under the Sun dearer to the Father than those that are holy, Rom. 1. 7. called ●o be Saints, than they are beloved of God; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a considerable, a precious a substantial, a peculiar people, Titus 2 14. and see David sets a note of admiration before them, Psal. 105. 6. OH ye seed of Abraham his servants, the Children of Jacob his chosen. Oh! quanti pretii est fidelis apud deum, impii vero pro abject●ssimis mancip●is habeantur. What an esteem doth God put upon the godly? how valuable are they to him who thought not his own son to dear to be a ransom for them; Clemens Alexand●. thinks them to be the rarest jewels in the creation. The quintessence of the world that is, and the heirs of that which is to come; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most holy soul is precious in the superlative degree. So when we found the Scripture comparing the saints to any thing, it is to the best of that kind, if to a flower, than it is the Lily the fairest, if to a Cedar the tallest, if to an Olive the fruitfullest, if to any living creature they are the most harmless, as doves; or most profitable as lambs; if to grains, it is the wheat the purest. Thus we found David making a solemn acknowledgement of the saints excellencies, and pre-eminence, considering what God had done for them, 1 Chron. 17. 20, 21. OH Lord there is none like thee, neither is there any God besides thee, according to all that we have heard with our ears, and what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make them a name of greatness, and terribleness, by driving out nations from before thy people. Oh! Christians I beseech you consider saints are precious to God, therefore to be dealt gently with all, and I do grant that there are some that say they are of the house of God, but are not they in saying so liars? yet this doth no● null their reality who are. Because some paint the outside, and are rottenness within, should this encourage any to neglect both outside and inside too, both reality and profession, both heart and conversation? or is i● wisdom to abstain from all meats because some is but only for a show. Well may such starve, who will pity them: some say they are Christians but are not, yet this will not encourage any to be public Heathens. Because some confess kindness to God and deceive him (though God is not mocked they deceive themselves the rather) should that encourage any to profess open rebellion; because they would not be reputed hypocrites, they will profess an open enmity. 〈◊〉 professed fair but he miscarried, he betrayed Christ, would this have patronised the rest of the Apostles to have left him ever after and have conspired his death. Oh! is it not sad that this should be a hindrance to many men's becoming professors because many that are professors do but cheat; suppose there be many Wolves natures in lambs skins, must therefore the Dog be let into the fold, and though the pretence may be for the destruction of Wolves, yet take heed that a lamb suffer not, the mistake is easy: what man breathing could put it up to have his Sons condemned and his servants exalted? I would not have the blood of a saint upon my account at the terrible day of the Lord, not, might I for my whole life time be the idol of the world, and would the inhabitants thereof fall down and worship me.  
2. Hath Christ done such great things, than wait his coming and entertain him, put not so good a friend from thy door, you may see the Lord appeared to Abraham by his Angels, Gen. 17. 1. 2. And how cheerfully doth Abraham entertain them, vers. 6, 7. And Abraham hasted into the tent unto Sarah, and said, make ready three measures of meal quickly, knead it and make cakes upon the hearth. And Abraham ran unto the heard, and fetched a calf tender and good, and gave it unto a young man and he hasted to dress it. This preparation was for an Angel, Oh! than how should we prepare for Christ, The Samaritan women seemed but to be hard hearted to deny Christ water out of the Well, because it was deep, when he would have given her water of life out of the inexhaustible fountain, if she would have asked him, though Christ found it hard to purchase. If you would know whether Christ ever yet came to you, consider his second coming foretold, Luke 21. The appearance of Christ to grace, will be like his coming to glory. There is a resemblance between his first and second appearance: would you know whether you be such as are under the Sceptre of Christ, as have had entertainment for him in your souls, try by these discoveries, all which will be seen at, or before his second coming, Luke 21. 28. And when these things begin to come to pass, lift ur your heads for your redemption draweth nigh.  
1. There will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great earth quakes and shake, tremble of heart by reason of sin, Oh! how will a guilty soul quake for fear, when the sense of his eniquity is charged home upon him, verse 11.  
2. There will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wars and rumours of wars. Thus in the heart there will be commotions, seditious conspiracies, it will be frequent to hear alarms and desperate charges that sin will make against the soul, neighbour against neighbour, nay, a heart against itself:  
3. There will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 25. The Sun and the Moon darkened, no light appear to a lost soul, no comfort but darkness on every side, the condition forlorn, the stare full of horror.  
3. There will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of light, want of Direction, perplexity of mind, the waves roaring, the Sea raging, the corruption in the conscience boiling like the rage of the Sea in a storm. vers. 25.  
5. There will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dis-spiriting of the soul for fear, and in expectation of the severe wrath of God, such doubts and jealousies that a poor Creature knows not to whom to betake itself: for the very powers of Heaven shall be shaken, the very Foundation of all comfort in the soul will be dissettled, and digged up even to the lowest stone, Vers. 26.  
6. There will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great signs from Heaven, and fearful signs. Oh! the hideous noise that sin will make, and the frightful apparitions in the soul, O how ghostly will corruption look? and in what deformed image, and ugly representation doth i● co●● in? ●●●s. 11  
7. There will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delivering ●● to 〈…〉 and into Synagogues, and bringing before Rulers & Kings; there the Conscience shall attach and at rest the guilty soul, and rack it and carry it into prison a bondage to the Law; a great thraldom and slavery, verse. 12.  
8. There will be such a dominion given to the supreme power of the soul, that it shall not only imprison, and enslave and bring into bondage, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but shall betray and condemn, nay your conscience your bosom friend, your acquaintance that hath been privy to your sin this will deceive you, verse 16.  
9 There will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famines and pestilences, nothing but infection at home, nothing but hunger thirst nakedness, wound, bruises, sores, leprosies a soul dying for btead of life, thirsting for a drop of the fountain. O what a case is it in, look to Heaven God is displeased, look to Hell the wicked are tormented; look to friends they are under the same condemnation, look to your own heart, that condemns and saith the soul that sins must dye verse. 11.  
10. After all this hath sufficiently humbled and cast down the soul; and made it very inquisitive, what it should do to be saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than shall a poor fainting disconsolate child, look up and see the Son of man coming in the clouds with power and much glory, verse 27. Now wait and expect Christ coming especially when you see any of these, than look up, Chtist would have a seat in your soul, he is descending from his throne to devil with you to abide at your house.  
3. Hath Christ done such things in order to salvation of sinners, Oh! than let us esteem him precious; he is the chief cornerstone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect and precious, 1 Pet. 2. 6. and the more pretions for his love's sake; hath he suffered for us? Oh! than how he lovedus? hath he been faithful to us Oh! than let us be faithful to him; Oh! let us perform our baptismal vows, which we so early engaged in Doth he interceded for our souls? than let us stand up for his glory, Oh! he is a treacherous disingenuous soul who can stand still and see Christ's cause perish seeing he could not do so when our souls was at the stake, know it that all Christ is precious, and to be found opposing the lest Law, to be found cutting up the smallest branch of the Father's planting this will be high treason crimen laesae Majestatis, a crime against the Majesty of his Person Think not meanly not lowly of the most humble truth, contemn not the very crumbs of his table, the dust that falls from his feet. Evagrius reports a very observable passage to this purpose in his fourth book, and 36. Chap. it fell out immediately after Epiphanius mass dead, and in the time that Me●● was Bishop of Constantinople; it seems it the was custom of that Church, when any of the bread used at the Lords Supper did remain after the Communicants were departed, they gave the Relics to children, such as frequented Christian schools, and were training up in the knowledge of the Gospel, it happened once that amongst these Children there was one whose Father was a Glazier and an Hebrew, he staying among the rest, unknown to his Father, was longer from home than his Father expected he should be, who when he returned home, his father enquiring the cause of his long tarrying. Quod cum alijs pueris commed●sset, significavit, the child told him he had been eating in such a place with such children, which when his Father heard, ira & furore commotus, growing ragious and wrathful, he heat his furnace in which he was want to melt his glass, and when it was hot he thrust his child into it and shut it up. His Mother missing the Child a day or two dreading his death, went up and down the City Deum obiestans, & ejulans, weeping and howling for her Son: on the third day, she was at the Work-house-door, she was still calling her Son by his name, thinking possibly he might be a sleep: he within the furnace, knowing his mother's voice, made answer to her, who not sooner heard her child answer, but burst open the doors and r●n in unto him, and took him out of the Furnace, where she see him stand in the middle of the fire untouched. Qui interroga●us, quomodo illaesus permansisset, Who being asked, how he was kept without burning, he told her that a Woman in a purple coloured garment, came frequently to him, and brought him water, with which he quenched the f●re that came near to him, cibumque mihi dodit (saith he) qvot●es esurivi. And she gave him meat as often as he was an hungry▪ and when this was told to justinian, He preserved the Mother and the Child, but caused the father to be put to death as a Parricide, with the same death that the Son should have died, had he been guilty of the murder of his Father.   

DIRECTION. IX  
ABove all things, be sure to keep a constant watch over your ways, stand upon your watch Tower, take heed of falling into a slumber, take heed of shutting your eyes or falling asleep. Oh! security will betray you into your enemy's hand. Labour against blindness & mopish ignorance. What, dead or asleep when such transactions are on the stage, when thy soul is at the stake: jam tua res agitur, paries cum proximus ardet, now comes thy cause to be tried, bestir yourselves, your neighbour's house is on fire & you drowsy in your beds, O this is blame worthy! Continued not in a carnal state, Behold the Lamb of God taking away the sins of the World. Rise out of your stupidity. Gross hearts, do you neither feel nor see the wonders of the Gospel, the glory of Heaven, the immortal light? and will you let these by unobserved? open your eyes, you have sin to mourn for, a hard heart to soften, a rebellious nature to conquer, a Satan to eat a hell to avoid, a Heaven to obtain. Oh! than beware of losing your souls in a sleep. Secure yourselves (for to such only I intent to speak to in this Direction) What will you you lie in the Den of ungodliness, when such glory is passing by. What? will not the Lance pierce to the quick, nor will the Canons of thunder and lightning terrify you? will not the sword of the Lords mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor the sword of his wrath terrify you? are you in such a state that one may as well speak to the deaf, and set open gospel treasures to the blind, as to you? is it not sad when one must speak as the Apostle doth, 1 Cor. 3. 1. not to them as spiritual but as carnal; it is sad for one▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When you have the light of a rational soul and the light of the gospel of Christ and yet mind not heavenly things; be not quadrigemina porta quicunque voluerit intret & quicunque voluerit exeat, & non intelligetis quocunque aguntur, as the common Exchange, let enter in who will and go out who will, all's one to thee O careless sinner, O secure professor beware lest you be surprised? consider these things to keep you awake on your watch out of sleep.  
The condition which you are in is a state of very great danger to your souls, heresies and divisions, and is not the Kingdom than in danger to fall, being divided against itself, winds of doctrine and high tempests on the sea, and is not sailing than dangerous to the ship of the Church. J●zebel which calleth herself a Prophetess, teaching and seducing the servants of Christ to commit fornication, and to ea● things offered to idols, ● Reu. 2. 20. The Harpies of Italy, Anglicana ad lit ●a ventae, come unto English ground; who have virgineos vultus, a modest countenance, but there is faedissima ventris proluvies, a nasty train following them. And as Virgil speaks of those Birds so may I speak of some errors crept in to this land, Thalamos, caenacula, mensas, compita, tompla, vias, agros, mare, flumina, montes; incest are solent, O dangerous world the best thing turned to the worst use, the most precious truths of the Gospel perverted, the person of Christ, the spirit of the gospel, the righteousness by faith, pure love, close walking, the precious blood of the Covenant all set light. Lo here is Christ and loveless there is Christ surely the body must needs be sick when it is thus rend, and thus the heart of religion and the soul of devotion torn in pieces, and is not this dangerous Critical superstition the garb of the times, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a timorous worshipping of every thing we fear, a reverencing what is not reverend, an inscribing that were holy to the Lord which is profane. O to see that made divine which is human, and that clean which is unclean, when men like the Indian's must wash in the river Ganges, or their sins cannot be expiated, when they must with the Egyptians worship, and offer sacrifice to the River Nilus or they shall fear a dearth. Oh! will of petty Gods, and demi Gods rob the Lord of go glory; to see people bless themselves at the crowno of a Cock the croaking of a Raven, the barkingith a Dog. To see men and women more observant o the Bird in the air, than they are of Christ on th' Throne, is not this dangerous? Ephraim making altars to sin, hiring lovers, & resolutely bend after them, sin on the Throne and God at the Bar, iniquity uppermost in the heart and Christ on the footstool, when men are in grati gratiae acceptae, nauseate the taste of the world to come, throw of that jugum suavo that sweet and easy yoke of the Gospel, where men despise the consolations of the holy ghost is not this dangerous? when men after, they had got the sight of the ravishing presence of Christ, and have laid in his bosom many a long hour and have known what it is to see Christ in the spirit, for such to grow cold and stint themselves below that which they have attained, when men deal with the holy Son of God, as though they had seen unkindness in him, and cast of the purity of the Gospel, as though it were but a phantasm, a spectrum, an apparition. when those who have run well are now hindered from obeying the truth, this is dangerous? when men make an exchange of earth for Heaven, when those which have been Vines in Canaan laden with clusters of Grapes, are become degenerate Plants; those that have been Palms always flourishing and green are now withered and bore; when men could anchor their souls on Christ, are now trusting themselves to the mercy of a wave; when men who have sit in the light and brightness of the Sun, now creep into the shade, and those who have been fed with Mannah from Heaven, are willing to return to the Onions and Garlic of Egypt. Oh! it is a dangerous state. Is it not dangerous for poor souls, where iniquity is let lose, where profaneness is not scrupled at all. Should we see a body infected with the plague, pining in a Consumption, burning in a Fever, puffed up with a Dropsy, overspread with a Leprosy, trembling with the Palsy, stupyfied with the Vertigo, we should say such a man's condition is sad and deplorable; even so it i● with many souls, head-diseases, ignorance, pride, error; of the heart, as rebellion, hardness, stoniness, palate unsavoury, eyes darkened, ears stopped, lips poisoned, tongue set on fire, members rebelling against the Law of the mind. Oh! how dangerous a state is such a soul in? is it not dangerous to be mortally diseased, and thus are sinners. O than consider if you had not need to keep awaken, if you had not need to look to yourselves.  
1. In Diseases, the body is under a distemper and pain, so in sin, O to see memoria testis, ratio judex, timor carnifex, a man his own witness, Condemner, and Executioner: this makes this State dangerous.  
2. Diseases weaken and indispose, so sin, arms out of joint, knees feeble, face pale, heart beating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a languishing trembling Paralytique soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 5. 6. A great weakness as well as a great wickedness in every profane person.  
3. In Diseases there is decay and consumption, so in sinners, not any power left to resist an enemy, grace in the Autumn, sin in the spring, the flourishing leaves of our very nature in this State drop of, decays in knowledge, decays in love, decays in faith, consumptions as to spiritual breathing. O than how dangerous to be in such a state.  
4. In diseases the Palate is vitiated and out of order, thus with the sick sinner, no liveliness in Christ, no relish in spiritual food, undigested raw meats savour best, and that hath the sweetest taste in a profane man's mouth that hath the lest nourishment. Alas there is no further longing desire, nor hungering nor thirsting after the bread of life, and waters of the wells of salvation, every drop of the sincere milk of the word goeth against the stomach, and makes the sinner loathe it, O than is not such a one in danger?  
5. In diseases, there is usually a deformity, so in sin. All former beauty withered, he who was lovely, and had some sparks of grace and grains of beauty, is now a loathsome spectacle, ugly and misshapen: inflatus est tamen animus ferreum cor, tumidum caput, curvae in terras aniusas, crooked souls, hard hearts, swollen heads, pale looks, ghastly wan Visages.  
6. In the disease of sin, there is that which is not Ordinarily in any other disease except a Delivium. A dislike of the Physician, a resisting, a gainsaying, an opposing, a contradicting the wholesome prescriptions of the soul saving Physician.  
Should you see any one sick of the Physician, you would soon conclude, his wound incurable, his case to be desperate. But, O sin! refuseth a Physician of a thousand, who need but say the word, and dry bones shall live, and the dead shall be raised. A Physician that comes willingly without inviting, that brings his Balsam him: that will not be discouraged with the Patients hard usage, that asks no reward for the cure be it never so remarkable: that prescribes a sweet potion. And will pawn his life in the sick man's place, and yet he refused. O, therefore whatr need of keeping your eyes open, your souls on you, watch-Tower. But to proceed; to see holiness counted more than needs, a strict conversation blameable a pure life contemned. OH is not the time dangerous When as Antoninus tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do every work as though it should be our last work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to live every day as though we should live not more, and may put the evil day fare from them. O sure the time is dangerous to see in building, that Religion is not laid as the Foundation, nor Christ as the chief Cornerstone, when personal projects are the square of our works, and the measure of our heights. to see Datbau for the wedge of Gold, Caesar for his Tribute, Ggliah for his honour, Paul for the Law, Belshazzar for his Vessels of the Sanctuary, to see Wood, Hay, Stubble, Silver, Gold, Richeses, Precious stones, to be the building and the foundation too, this is dangerous. To see the children of God cannot be eased, for all their groans, the Lamb is become a prey, the Wolf broke into the Fold, and the Shepherd smitten and sheep scattered, is it not dangerous? To see the shell valued more than the kernel, the Cabinet more than the jewel, men Tithe Mint and Annisse, and Cummin, and yet the weightier things of the Law neglected; to see men strain at a Gnat, and a Swallow, a Camel, adore the gold, but set at naught by the Altar that sanctifyeth the Gold, Reverence the House of Prayer, but dishonour the God of prayer like the Jews who would not go into the Temple with a staff because it was a house of peace; but they would carry in their Oxen and sheep and make market of it. No man might enter in without his shoes, but they heeded not being shod with the preparation of the Gospel, not with money in their purse, but they might with the thoughts of it in their hearts, their faces must be to the East, but they heeded not that their backs were turned upon God and Heaven. They were not under pain of Excommunication to spit in the Temple, but they could spit in the face of Christ, who was greater than the Temple, they were wholly set on the shadow, but she substance they minded not, and was not this dangerous? to see, men minding all Garments but the Garment of righteousness, more curious about a neat and white robe than about a white soul; more cate of a Canonical coat, than of a Canonical life; more scrupulous in the form than in the power, (mistake me not, innocent garments may be made Pleas to hid fowl hearts; Harmless postures may become evil when sin lurks under them) now to see these things, like the abomination of desolation, standing where they aught not (I mean uppermost in the heart where Christ should be) than may we say the time is a dangerous time; and if so, I hope every sober soul will stand on his watch, will open his eyes. Oh! be no●● sleep in the day of such danger? this advice the shipmaster gives to drowsy Ionas when they were in a s●●r●, and the ship ready to sink, see what a posture 〈…〉, in this their fear, into which 〈…〉 us (for that is it which I 〈…〉 the mariners were afraid 〈…〉 unto his God, and cast forth the 〈…〉 the ship, in the Sea, to lighten it, 〈…〉 go down unto the sides of the ship 〈◊〉 he lay and was fast a sleep. And the shipmaster came unto him, and said unto him, what meanest thou OH sleeper? arise call upon thy God if so be that God will think upon u● that we perish not. Thus sinner, secure soul, thou hadst not need be a sleep when thy sins expose thee. When Satan is so busy, when thy soul would betray, when dangers of miscarrying are round about the, when sin and Satan assault, the soul had need watch and be a wake.  
2. We should keep ourselves out of a secure frame because therein we shall be naked, unprovided and weak much unable to resist danger, sleepy souls are in a naked posture, and sin that durst not have appeared against us when in our watch, dare now stand hard by us; the fly dare creep upon the sleeping Lion, and the Lamb dare come near him when his senses are bound: Satan rests not day nor night, id est he sleeps not, and shall Christians? Jael durst encounter with Sisera than when he was asleep. She could go softly and smite the nail in his temples and fasten him unto the ground, for he was asleep, Judg. 4. 21. O how unprovided will you be, should your enemy beaten up your quarters, neither provision, nor ammunition prepared whilst the providore sleepeth. Now consider, shall the seed of the woman lie dorming in the rent, when the enemy, the seed of the Serpent is in battle array ready to give a charge, see how it was with Saul how he was exposed when asleep, 1 Sam. 26. 7. 12. David and Abishai came to Saul by night and he lay sleeping in the trench, and his spear stuck in the ground at his bolster. And David took the spear, and the Cruse of water, and gate them away for no man knew it, for they were all asleep. O what danger is the weak unarmed soul, unprovided soul in when asleep? thus the virgins in slumber were unprovided, Math. 25. 6. And at mid night there came a cry, behold the bridegroom cometh go than out to meet him, but they were unprovided of Oil in their Lamps verse. 8. And the foolish said unto the wise, give us of your Oil for our Lamps are go out; (none will be so blind but they will see their want at the great day though they have been so foolish as not to provide before hand) and the reason why it came to pass that they wanted Oil, was verse the 5. while the bridegroom tarried they slept, and as they are unprovided who are asleep, so they are impatent.  
1. There is an impotency in their apprehension, Matth. 19 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men especially natural and sleepy men cannot apprehended the divine mysteries of the Gospel.  
2. There is an Impotency in fruit-bearing, though they be watered, Joh. 15. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Branch cannot bear Fruit of itself, except it abide in the Vine, not more can a Christian, except he abide in Christ.  
3. An Impotency in the embracing what doth appear to be lovely. Jo. 14. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They are not in a capacity of embracing the glorious Spirit.  
4. An impotency of receiving their necessary Food, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 10. 20. You cannot drink the Cup of the Lerd.  
5. An Impotency of enjoying that which they lay claim to, and presume to have a Title in. 1 Cor. 15. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They cannot inherit the Kingdom of God.  
6. An Impotency in practice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 8. They that are in the Flesh cannot please God,  
7. There is an impotency in their Spiritual walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where I am saith Christ, thither you cannot come. John. 7. 36.  
8. There is an impotency in the Spiritual optics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Except a man be born again he cannot see the Kingdom of God. joh. 3. 3  
9 There is an impotency of obeying the very Dictates of a sober understanding, if, in a carnal state, much more in a sleepy dead state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Galat. 5. 17. The flesh lusteth against he spirit, and the spirit against the flesh, so that you cannot do the things you would.  
11. There is an impotency in the perseverance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark. 3. He cannot stand but to an end,, and an untimely one too. Thus you may see what an unprovided, naked, and weak State it is for one to be in, to be asleep, and  
3. To be asleep is a state of darkness, ignorance, and misconstruction. O Christian consider, the Daystar up on high, the clouds vanished, the skies clear, the mist exhaled, the morning star risen, and men in their sleep miss its shining. It is night, that is the time to sleep in. Thus the Apostle exhorteth. 1 Thes., 5. 6, 7. You are the children of ●he light and the children of the day, we are not of the night ne'er of darkness, therefore let us not sleep as do others, but let us watch and be sober, for they that sleep, sleep in the night, and they that be drunk are drunk in the night, nothing but horror, dimness & darkness when we are asleep. Thence is it that men are so ignorant of soul affairs, they cannot be awakened they will slumber on their life; thence is it that men see not the glorious joys that are in Heaven, the refreshing showers of pleasure that flow at the Father's right hand, and the drops of consolation that feed the heart. Thence is it that we see not Christ standing at the door, till his hair be filled with dew and his locks with the drops of the night; we are asleep and so blind and ignorant, of what belongs to our peace: nay this is the reason why God may stand by us many times and we not rise, be asleep, Gen. 28. 16. The Lord surely was in this place and Jacob knew it not, and the reason is because Jacob was not awaked out of his sleep. Therefore are we so alienated from divine contemplation, because of our blindness and ignorance, Ephes. 4. 18. having their understanding darkened, being alienated from the life of God through the ignorance that is in them. Wondered privileges, strange providences, remarkable provisions nothing regarded; when a poor soul is asleep, glimpses of Christ's, footsteps of the Father, the voice of God in the clouds, in the heart, in providences not at all regarded, when we are asleep. And it is not only a time or a condition when we see nothing; but a state where we judge falsely, we misconstrue all appearances, and our fancy rules us, we judge all things to be well with us, that we were inceased with goods, and stood in need of nothing, but alas! men asleep only dream of happiness that is not so. Thus Solomon, 1 King. 3. thought he had a long discourse with God, where great things were promised, large privileges, joyful tidings but he awakened and behold it was a dream O will it not be thus with men who are asleep; they thought they saw Heaven open, and the Angels ascending and descending, they thought they had made a fair progress towards the new Jerusalem, they thought they saw themselves clothed in white and following the Lamb, they thought they saw themselves among those ten thousand worshippers who had washed their garments in Christ's blood and were become whiter than snow. But alas! they are asleep, and when they awake it proves but a dream, and as they judge falsely and misconstrue their own condition, so do they misconstrue the condition of the children of God, they thought true Christians to be a despicable and an unworthy generation, as Eli judged of Hannah, 1 Sam. 1, 13, 14. because she prayed in her heart and made no such cry as many in those days made he thought Hannah had been drunken, thus these men that are asleep they think every Christian a fool and every sincere convert an idiot, they think the Scripture to be in jest that Christ doth but to terrify them. That God's holiest children are but a many giddy headed childish people, but alas! they dream but they are asleep, and so they cannot pass a true judgement of things: like those Isaiah. 29. 8. their apprehension of their own happiness is even as a dream in a night vision; as a hungry man when he dreameth and behold he eateth but he awakeenth, and his soul is empty; or as when a thirsty man dreameth and behold he drinketh, but he awakeneth and behold he is faint, and his soul hath appetite; therefore awake OH sleeper, because you do but fancy things in this state of yours, nothing is real.  
4. We should keep out of a secure drowsy sleepy posture, because else we shall be looked only as dead men? plurima mortis imago, there is a resemblance to death in sleep and a similitude of the grave in the bed; ut mortis somnus, sic lectus imago sepulchri. Therefore the spirit of Christ, Reu. 3. 1, 2. as soon as ever it had told the Church of Sardis that it had but a name to live but was dead, the immediate remedy which follows in the 2 verse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be watchful therefore as though to be dead was only to be asleep, and watchfulness or awakening was as the resurrection, here are two things that resemble sleep to death.  
1. In both all senses and motion is ceased, ears to hear and the dead man hears not; not more doth the man asleep? eyes to see and neither he that is dead nor he that is asleep sees. Head to understand but they understand not; as in a dead carcase no breath, no life, no sense, no motion, pale faces, cold hands, stiff hearts, altogether stupid, senseless; so in those that are asleep and secure shake them they feel not, cry aloud in their ears they know not what you say, chatm never so sweetly they stop their ears. Thus Epaminondas did with his servant whom he sound asleep in the face of his enemy; he run him through and said mortuum inveni, & mortuum reliqui. I left him as I found him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mystery of death is opened in them that are asleep.  
2. As there is a privation of motion or sense in those that are asleep, so there is no desire of changring the condition. The dead desire not to rise, no-the sleepy in that state desire to be awakened, go and stir one out of his slumber and he will scarce thank you? O he would not be molested he was in a sweet sleep, in a pleasant dream and was secure, and thought no harm (nor no good neither) he took his rest with much content, he was in a rare dream and O what pleasant sights did he see and why did you molest him? Thus it is with secure sleepy sinners, they are well as they are; they would not be troubled with too frequent thoughts of Heaven, they can do well enough without such a stir, and they have a mind to be at quiet like the evil spirits, Mark 1, 2 4. crying out, let us alone what have we to do with thee thou Jesus of Nazareth, art thou come to destroy us and torment us before our time? Oh! therefore take heed of such a state, because it is so like death.  
5. To be asleep frustrates the expectation of Christ, lays us open to temprations; and impoverisheth the soul. What a Christian, a professor and regardless of thy everlasting state? than Christ is deceived in thee, and how sad will that be? you have taken his name on you in baptism; there as you say entered into the number of visible worshippers, and have not you pretended great friendship? did you not than say you would forsake the Devil, and all his works, the pomps and vanities of the world, the lusts of the flesh, and all inordinate desires and what do you fall short? Oh! than how is Christ's expectations frustrated by you? you have it is likely with Peter told God you have been ready not only to go for his cause, but to dye for his cause and what are you now fallen asleep? Oh! than you frustrate the expectation of Christ thus it was with Peter, He would never deny Christ, though he should dye with him, and though all should forsake him; but Peter forgot that and fell asleep and we found that Christ, accosts him, particularly though all the rest was in the same sloth, Mark 14. 37. though he found them all sleeping yet he speaks only to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he saith unto Peter, Simon dost thou sleep? couldst not thou watch with me one hour? so to be in this drowsy frame will lay us open, and expose us to all temptations. The souls time of sleep is Satan's hour of temptation, this was the way whereby Dalilah overcame Samson in knowing the Riddle, Judg. 14. 26. she wept before him, and said than dost not love me, but hatest me, thou p●●test forth a Riddle unto the children of my people, and hast not told it me. But you may see this was the very engine she used to conquer him namely by casting him asleep, Judg. 16. 15. how canst thou say I love thee, when thy heart is not with me, thou hast mocked one these three times. But when he had told her, see the wile she used to overcome, verse 19 she made him sleep upon her knee, and so she cut of his locks and when he awoke the Lord was departed from him; Thus poor souls Satan casts into a sleep and than he can lead captive at his pleasure; and as this state of sleep and slumber exposeth us to temptations, to Dalilah and the Philistines; so it inpoverishes the soul. The soul neither feeds, nor thrives in a slumber, when drowsiness and heaviness possess the brain, projects of living are laid aside thus, Proub. 6. 9, 10, 11. How long will you sleep OH sluggard? when will you arise out of sleep? yet a little folding of thy hands to sleep. So shall thy poverty come as one that traveleth, and thy want as an armed men.  
6. To be asleep when Christ calls, may ptovoke him to stop his ears at our cries, you believe I suppose, that the day of the Lord is at hand, that he slumbers not, that he will one day call all to accounted for their sins, that the trump shall sound and the dead rise; and the heirs shall be translated to glory, and will not all than desire entertainment? will not all formalists, secure hypocrites, profane, all cry Lord, Lord open unto us, but Oh! how sad it will be if he shall say he hears you not, if he tell you he desires to be at rest, disturb him not as you have desired many time. Oh! will not this be dreadful? when the execution is out, and the avenger of blood at the door, and you came for refuge and knocked at the gates, and the door be locked and within all asleep? this would be terrible. Should it come to pass that you should be brought into the straight of the Sons of Cerah, Psal. 44. 23, 24, 25, 26. Our soul bowed down, our belly cleaving to the earth, the Lords face hidden and we forgotten; in our afflictions would you not cry OH Lord arise for our help and redeem us for thy mercy's sake? would you not cry awake OH Lord why sleepest thou, arise cast us not of for ever. And if God should suffer you call and make no answer, to cry and not to deliver you, to groan and yet he take no notice. And what if the Lord should be provoked to cast you into a dead sleep, and stupefy you because you have eyes and will not see, this was the judgement on Jerusalem; Isaiah 29. 10, 11, 12. for the Lord hath poured out upon you the spirit of dead sleep, and hath closed your eyes, your Prophets and your Rulers and your Seers he hath covered; and the vision of all is become unto you as the words of a book sealed, which men deliver to one that is learned; saying read this I pray thee and he saith I cannot, for it is sealed, and the book is delivered to him that is not learned saying read this, and he saith I am not learned. This is a judgememt suitable for such a sin as this drowsy secure frame: or as it is, Jeremiah 51. 57 and I will make her drunk, her Princes and her wise men, her Captains, and her Rulers, and her mighty men; and they shall sleep a perpetual sleep and not wake saith the King whose name is the Lord of hosts.  
7. Consider that this life time is your harvest, and the night approacheth when no man can work, what, asleep in harvest time? than the Winter will starve you, because you have miss your opportunity in the Summer of providing, Prou. 10. 5. he that gathereth in Summer is a wise man, but he that sleepeth in harvest is a ●●on that causeth shame, filius confundens, a Son that will confounded himself. Oh! could we imagine such an one's complaint, Oh! my folly my folly, I had fair hopes of a large increase, and all about me gave me good encouragement, that my ●●●o●●es would be very considerable, but while I slept, the Bear broke into my vineyard and laid waste my vineyard and now I have not so much as hopes of being kept from want; eternal life proffered on very fair terms but my drowsy heart would not be kept awake and my opportunity lost, & quo me vertam nescio. and consider what Christ saith, Joh. 12. 35. Yet a little while and the light is with you, walk while you have the light, jest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth.  
8. Consider it is full time to waken, and the end why God sent you into the world was not to sleep away your opportunity; that time is not lived which is slept. How many days and months, and years have many slept; few can say that they are but newly laid down to rest, not, sinners have been asleep ever since they were born, and will not the time passed suffice to have wrought the deeds of the Gentiles, Rom. 13. 11. knowing the time that it is now high time to awake out of sleep, for now is our salvation nearer than when we believed; the night is far spent the day is at hand, let us therefore cast of the works of darkness, and let us put on the armour of light, etc. Salvation now ready to be declared, God passing by with his glorious train, the mighty King now descending to the Tribunal. Oh! is it not time to awake out of the sleep of sinners? and consider that God did notcreate us to sleep, all other creatures move unwearily in their several natures; and man, Christians, Professors only laid down to rest? is this the end why God made them? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As sober Antoninus.  
Did God make you that you should lie upon your beds and ease yourselves? that you should study your own pleasure, and not rather that you should be doing something for him. Do you not see the Lillyes of the field? do you not see the grass of the earth, the birds of the Air, the beast of the stall, the provident Ant, and the busy Bee? and will you not mind the things that are proper for men, and consider the time is lost wherein you sleep, and you yourselves are dead: Gelidae nisi mortis imago, faces pale, hearts hard, necks stiff, eyes shut, breath and desire go, and what are such but dead while they are alive?  
9 To be asleep testifies you are none of Christ's children: his fr 〈…〉 e she keeps awake, I sleep but my heart waketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor vigil my heart watcheth, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expergefieri, expergisci to awaken out of sleep, the voice of Christ kept her eyes open, kept her out of a slumber, thus it is prophesied. Isaiah 5. 26, 27. His people shall none of them be weary, none of them stumble, none of them sl●mbler nor sleep: the Girdle of your souls shall not be loosed, the latchet of their shoe shall not be broken And the Apostle as soon as he had told the Thessalonians that they were children, than he enjoins therefore, let us not sleep, but let us watch and be sober.  
10. A Christians work is too curious, and the time is coming when you shall sleep as long as the World endures, it is not easy for a sleepy man to keep his soul clean you have sin to mortify, ptivate corruptions to spy out which you cannot do if your eyes be shut. The way is fare and the Snares are many; and the passage between Rocks, and the vessel weak, soon split, the time is also coming that is allotted for sleep, Oh! now therefore when it is day keep awake, Job. 14. 9, 10, 11, 12. The man dyeth and wasteth away, the man gives up the Ghost and where is he? as the waters fail from the Sea and the ●●ud decayeth and drieth up, So man lieth down and riseth not till the Heavens be not more, they shall not awake nor be raised out of their sleep. You and I must lie down in the grave, and put of mortality and not awake again until the Elements melt with fervent heat, and the more we sleep now the unfitter shall we be to sleep than; and here is this also follows our security, our condemnation hastens never the lesle for our carelessness, that great day slumbers not, that vengeance cannot be charmed, 2 Pet. 2, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whose judgement lingereth not, and whose damnation slumbereth not. Oh! therefore what cause have we to keep awake, and be vigilant, what have you never felt the scourge upon you for your laziness, have you not judged Gods afflictions many time to be, because you would stir not more? God doth usually deal more severely with those whom he finds laid to rest because they are to be raised before they can be set on employment. OH Jerusalem, thou hast drunk the dregss of the cup of the fury of God, and the wrath of God, the dregss of the cup of trembling and what is the reason you may see, Isaiah 51. 17. awake, awake, etc. It was because they were not awake.  
11. Consider the time of sleep is the time of Satan's temptation, and he may do you the greatest injury when he surprises, and also Christ will soon be provoked to leave us and departed if we be asleep when he comes. Oh! what mischief may a subtle and a perverse adversary do you and your souls when he finds them sleeping? Oh! may not the Philistines break in when thou art on Dalilahs' lap? is not hell set open, and eaten there not thousands of wicked spirits a broad in the air, do they not swarm like the locusts or frogs in Egypt? do they not come even to thy bed side, under thy chair, thy table, thy co●c●, thy pallet, and wilt thou still sleep, wilt thou be slain in bed? when thou art surprised will it not be easy to overcome thee, and besides may not thy enemy mix poison amongst thy choicest mercies; may he not sow tares? Math. 13. 25. but while the men slept his enemy came and sowed tares among the wheat. O will not Satan sow prophain seeds, weeds, and brie●s and brambles; sleep on a while, and you will surely found that the tares will cover and choke the wheat, sin will eclipse if not wholly extinguish grace, and besides the enemy may steal away thy greatest mercies, how many have lost their happinesses when asleep, how many children have lost their Father when they have laid them down to sleep in the way, intravit latro, the Thief breaks in to steal. See the Woman. 1 King. 3, 20. Her Beloved Child go when she slept: and she arose at Midnight, and took my son from besides me while thy Handmaid slept, and laid it in her bosom and laid the dead child in my bosom: and consider sleep will not expose our grace and precious privileges to theft, but will also soon provoke Christ to departed from us; probably the time of thy greatest security will be the time of Christ's call, and what if he come and found thee sleeping? O than awake to Righteousness and sin not; not to be on your watch when Christ comes it will be your perpetual shame. Oh! what a sudden doth he come on, and what little warning doth he give; the old world, the Cites of Tyre and Sydon, Sodom and Gomorah had not much warning given them, the people of Laish lost all by this drowsiness. Judg. 18. 27 The Danits came to Laish, a people that were quiet and secure (OH dangerous posture) they smote them with the edge of the Sword and burnt their City with fire: and than was it that God calls Samuel when the Lamp of God went out in the Temple of the Lord, where the Ark of God was, and Samuel was laid down to sleep. 1 Kings 3. 3, 4. And Samuel had much a do to distinguish the voice from his earthly Fathers, though it was his Heavenly Father that called him. Well Christian thou knowest not but thy God will call thee presently after thou art laid down to rest thyself, and if he come and found thee asleep, O what a shame will it be to thee, who hast professed thyself to be one of his Soldiers. O may he not say as he said to his Disciples he will come not more? or was it not pathetical his coming to his Disciples, when he found them asleep. Matth. 26. 40. 43, 45. And he ●emeth to his Disciples and findeth them asleep, and saith unto ehem, Peter, could you not watch with me one hour, and he went away and came and found them asleep again, for their eyes were heavy, and he cometh the third time, and thou he saith, sleep on now and take your rest, behold, the Son of man is betrayed into the hands of sinners. O, was not this a pathetical salutation: and may he not do so to you: what? yet sleep after so many calls, so many knockings, than sleep on; take your fill I will see your faces not more: but I go away and leave you, and where I am there you cannot come, Oh! therefore my dear friends, and Christian Reader, as you tender the safety of your souls; take heed of this careless, sleepy frame.  
1. Have you not sin to mourn for? is not misery ready to fall upon you, and is it not time to awake and arise out of your bed of security? See to this purpose in the Prophet Joel, That which the Palmer worm hath left, will not the Locust eat, and that which the Locusts leave, will not the Cancer worm eat, and that which the Cancer worm leaveth will not the Caterpillar devour? Oh! sins to mourn for, and Judgements impending; Than awake O Drunkard, verse 5. Awake O Sinner! weep and howl for the miseries that are like to fall upon thee: the field wasted and the Land mourneth, the Corn wasted; and the new Wine dried up, and the Old Languishing, O than awake and be ashamed, O the Husbandmen, howl OH the Vine dressers; the Vine dried up, the Figtree languishing, the Apple and the Pomegranate withered from the Sons of men. Vers. 13. Gird yourselves and lament you Priests, howl ye Ministers of the Altar, come, lie all night in sackcloth ye Ministers of my God. And indeed we, of all other, can be lest unexcusable. Should Watchmen fall asleep? the case is sad. See what advice the Lord gives by the Prophet Jeremiah to Ministers. Thou therefore Jer. 1. 17. gird up thy Loins and arise and speak unto them all that I command thee▪ be not dismayed at their faces jest I confounded thee before them. There is a sad wo. 1 Corinth. 9 16. Yea Vae mihi si non Evangelizavero. Woe is me if I preach not the Gospel. O it is sad to see those who are set to watch the souls of others, inter pectinem speculumque occupari, to be all day employed between the Comb and the Glass, Otiosus minister abscondit lumen sub lecto, etc. As a Worldly Minister hides his light under a Bushel, so an idle one hides his under a bed; therefore they of all others are to stand on their watch, to be diligent. Nullus non move●dus est lapis, etiam si sub quo dormit scorpio, They should leave no stone unturned, nay, though there be a Serpent under it: so consider as you have judgements to fear and sin to mourn for,  
2. So you have mercies to praise for, and what will you sleep and overlook them all. What distinguishing love hath God laid out on you? what glory hath he provided? What hidden Mannah? what Breasts of Consolation? See Psalm 107. 1, 2. etc. O give thanks unto the Lord, for his mercy endureth for ever. Hath he not redeemed you often out of the hands of your enemies? hath he not gathered you out of Bondage, supported and guided you in the Wilderness, and in a solitary way when you had no City to devil in? Hath he not fed you where you were a hungry, thirsty and faint? Did he not deliver you out of your distress when you cried unto him, and led you by the right way, and made you go into the place of your Habitation? Satisfied the hungry soul, and appeared to such as sit in darkness, and in the shadow of death? And when he reckoned up these and the like mercies, Vers. 8. He concludes with this, O that men would praise the LORD for his goodness, and for his wondered works to the Children of men. The Jews were much in this duty; when they saw Locum in quo editum erat miraculum, a quo eradicata Idololatria, eum quis Aethiopem, cae●um, mancum, surdum, When any saw the place wherein they had experienced a great deliverance, when they saw the place where a miracle had been wrought, when one saw a Negro, one lame, blind, deaf, etc. They would presently bless God, that had not made them so. (though this grew into vain Ostentation, afterwards Luk. 18. 18. 11. God I thank thee that I am not as other men are, Extortioners, unjust, Adulterers, or even as this Publican.) Nay when any one saw faciem formosam a fair face, they would bless God. Benedictus sit ille qui creavit Creaturae formositatem, praised be that God who hath made such a Creature. O Christian had I time to reckon thy mercies, it would soon appear that you would have cause to spend much time in praises and so sleep the less, The soul that hath praises to sing had not need to be asleep. Judg. 4. 3. 12. Hear OH ye Kings, give ear OH ye Princes, I will sing unto the Lord, I will sing praise to the God of Israel, Therefore awake, awake Deborah awake, awake, utter a Song. Arise Barach, and lead thy captivity captive, thou son of Abincam, and not only praise for mercies but to pray for mercies also. Luke 22. 46. Why sleep you? arise and pray jest you enter into temptation.  
3. You have a vain World to fly from, & than you had not need to be asleep. OH arise therefore and awake thou that sleepest, and come home to thy Father's house and leave the world's husks and vanities, consider thy sin pursuing, Satan ensnaring, a heart betraying, & Christ standing with open arms, than let me speak to you in the Language of David. 2 Sam. 15. 14. Arise let us fly, for we shall not else escape, make speed to departed, jest the Enemy approach us suddenly, and bring evil upon us, & smite us with the edge of the sword. tali causa non est dormiendum; when salvation lies at the stake sure a wise man will run his fastest. Your souls are in danger, heed not what wicked men say, see how diligent Micha was, Judg. 18. 23, 24. and the reason is manifest. What, saith he, you have taken away the Gods which I made, and the Priests, and are go away, and what have I more, and what is this you say unto me, what aileth thee? When thy salvation, and thy Eternal Happiness is about to be hindered. Oh! let not thy soul fall asleep, let it not drop to misery in a dream. This is the Ninth Direction.   

DIRECTION X.  
LAstly, Live in a constant Observance of, and a subserviency unto the Offices of Jesus Christ. When he had the management of the Reconciliation of man put into his hand, he stood in a threefold capacity: in as much as 3. things were very requisite as conducible to the reduction of them, who had made defection from God. For he had to do with a very ignorant and gross generation, men who were almost metamorphosed into Brutes, and had lost that clear apprehension of divine truth: therefore he comes in the capacity of a great Rabbi, a Prophet, a Master▪ Teacher. So he found not only ignorance but alienation, wicked works had made them averse to come to the knowledge of the truth, to the participation of God therefore he become a Priest for ever, that he might reconcile them to God and God to them, and this was not all, but he found a reluctancy from within and from without, in opposition to the knowledge of the truth, therefore he become King or appeared under that qualification and capacity: there was an impotenti a redeundi, an impotency of returning to him from whom they had made defection, so that power must be exercised as well as wisdom and mercy: by the one he is considered as a Prophet, by the other as a Priest, for mercy become him that he might have compassion on the ignorant, and those which were out of the way, and he performed all things authoritative with authority.  
1. Thence we are look upon him as King.  
2. In luce in light not obscurely, thence we may consider his Prophetical office.  
3. Solemniter solemnly, hence we may consider him as Priest now members of his Kingdom are to consort to Christ, or to yield to him, to behave themselves in this threefold posture, yielding to him as King, harkening to him as Prophet, complying with him as Priest.  

1. I shall briefly show some resemblances in these Offices, to those persons who are properly called by these names.  
2. Direct you in your behaviour to Christ under those several considerations.   
1. Consider Christ as King live in subservience to him as bearing that office▪ and here consider.  

1. How he doth resemble a King.  
2. What our behaviour aught to be to him under that consideration.   
1. How Christ doth resemble a King.  
2. King's have a tender and a benign aspect towards their people I do not now speak of the solet but the debet, not as though all were so but all should be so; for the more conformity any one in this office hath to Christ, the more they are regular. And I do not think only that Christ had these qualifications as King, because Kings aught to have them. They therefore who are not heterogeneal, of another similitude and kind than Christian, have a benign aspect toward their people: hence Kings have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aeneas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shepherd of the people; therefore was it that Archicas used to call Kings, Altars, pariter enim ad utrumque fugiunt, qui injuria afficiuntur, for they who are injured fly unto them both for recompense, or at lest for protection, thus Philiscus advising with Alexander how he should carry to his subjects, he tells him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: study not destruction but preservation; be not a plague but an Antidore, not a disease but wholesome. When John had taken the French Kings part against Richard the first, who was his brother, and after that John found the French King to be worsted, he comes ●o his brother Richard and tenders himself; if he would but please to pardon him, to whom the King, dear brother, God forbidden but I should be as ready to forgive an offence, as you are to commit it; O rare testimony o● the spirit of an English King? Thus it was in Adrian, where mercy and justice seemed to salute each other, when he had given out his edict, against a pirate who was very noisome to his coasts, that whosoever could bring his head should have a large reward, the pirate understanding the edict and rather desirous to commit himself to the Emperor's mercy, than to the vigilancy of those who soughr to take him, he comes in his own person before the Emperor, and lays down his head at his foot imploring forgiveness, and he would reclaim his evil courses; which the merciful Emperor did not only grant, but also gave him that reward which he would have given to an● other who would have brought ●i● head. Thus he obliged ●he pirate not only by mercy but by gr●c● by pardoning the penitent and rewarding them, for a farther obligation. O how Christianlike an action was it in him! who made application of such an Antidote before the infection was too far spread, being persuaded of the Italians Proverb, l'avaritia de re paste de regni. A self denying frame most establisheth a royal interest, when Constantine bespoke any of his Christian subjects, he would use no other terms but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my fellow brethrens, and fellow servants of the Church of God; an easy yoke knits hearts, when the heavy burden makes one either stand still or go back. Rehoboam found it, when if he had eased the yoke his father lay on the people, their love would have been more firm; but when he followed the advice of the unskilful young men, to make his little finger greater than his father's loins than they forsook him, 2 Chron. 10. you may see the people come to him verse 4 ease you somewhat the grievous servitude of thy father, and we will serve thee; thus the old men or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient or graver sort of the people verse 7. if you be kind to this people and please them, and speak good words to them, they will be thy servants for ever. But he took the counsel of the young men, verse 10. who said thus shall you say unto them my little finger shall be thicker than my father's loins, my father chastised you with whips, but I will chastise you with scorpions; and when Israel saw that the King would not harken to them, they answered the King saying, what portion have we in David, we have none inheritance in the sons of Jesse, to your tents OH Israel, and now David see to thine house, and Israel rebelled against the house of David and ten Tribes forsook their allegiance; Archilaus that merciful Monarch was want to say he lived as they do that are at Sea in a storm, in the blast ready to be overwhelmed, but in the calm he was revived again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he see any of his good subjects wronged or suffer injury, than he afflicted himself and would hazard his own person but he would relieve them. But when he see them prospero than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than he thought he was even in Heaven.  
Thus Christ is King he hath this tenderness to his subjects, such a divine love that is all the motive he uses to incline them to obedience; he is also called the good shepherd who doth not only feed, but lay down his life for the sheep, Isaiah 40. 11. he shall feed his flock like a shepherd, he shall gather his Lambs with his arm, and shall carry them in his bosom, and shall gently lead those that give suck or are with young. So John 10. 10, 11, 12, 13, 14, verses Thus his compassion appears throughout the gospel, when he saw a tired, fainting scattered multitude, like sheep without a shepherd; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was moved with compassion, Math. 9 36. when he beheld their sick people he was moved with compassion, Math. 14. 14. when the leper came beseeching him and kneeling down, saying if thou wilt thou canst make me clean, he was moved with compassion saying be thou clean, Mark 1. 40. 44. when he saw the widow weeping for her only son, Luke 7. 13. the Lord saw her and had compassion on her and said weep not, when the multitude had continued with him three days and had nothing to eat, he had compassion on them and would not sand them away hungry, jest they should faint in the way, Math. 15. 32. this is prophesied of Christ, Micha. 7. 18. 19 he will not retain his anger for ever, he delighteth in mercy. He will turn again and have compassion, he will subdue our iniquities, he will cast our sins into the depths of the Sea. Thus O his tenderness, when the blind men ran after him, even groping to found him, and cried; have mercy upon us OH Lord thou son of David, and when they were rebuked by his Disciples they cried with more earnestness Lord thou son of David, that our eyes may be opened; Jesus had compassion and touched their eyes and immediately they received their sight and followed him, Math. 20. 31, 32. 34.  
King's preserve the privileges of their subjects which is done auro & ferro by gold and iron; or as Solon, pretio & paeno conservatur respublica, punishment and reward are the too sound foundation stones of the Kingdom; it was therefore Pharaohs house not the King's Palace, that was the place of bondage to the children of God. Thus as soon as the Widow of Tekoah had learned the Parable, 2 Sam. 14. 1, 2. etc. She runs to the King to be righted, verse 4. and as she spoke to the King she fell on her face to the ground, and did obeisance and said Save or help me OH King, and you may see his tender heart, verse 8. 10. go to thine house, and I will give charge concerning thee, and whosoever saith any thing to thee bring them to me, and they shall not touch thee any more. Thus Christ doth not only give but secure to his people many precious priuledges, such as the world knows not of, their inward rejoicing and heart consolation, aheir claim and title to the eternal Kingdom; their steadfastness in the way of truth, their adoption & sonship, their earnest of the spirit whereby they cry Abba father, their right to the everlasting inheritance their joy in the sight of Christ which no man taketh from them; their spiritual liberty & freedom and exemption from foul-bondage. Their peace and quietness of their mind, their fight of those things that are only visible to the eye of faith, their spiritual hunger and thirst though they be satisfied, their emptying of themselves though they desire to be full; their pressure forward though it is with them many times, that in a warm gleam of the Sun they desire to be heard; their clearness of sight though the Object be beyond the capacity of sense, or the reach of the eye. Their eternal life though they are dying daily? their white raiment though they every hour be spot rhemselves, their Princely dignity though they be the of-scouring of the world. Their redemption though they lie under the sentence of condemnation? O what a cloud of witnese might be brought to testify Christ to be King in this particular, Isaiah 31. 5. he shall come down to fight for mount Zion, and the hill there of, as birds flying so will he defend his children, defending also he will deliver, and passing over he will preserve; Zech. 12. 8. in that day (when Christ shall have ascended the throne) he will defend the inhabitants of Jerusalem, and he that is feeble or abject among them, at that day as David, and the house of David shall be as God, and the Angel of the Lord before them.  
8. King's are nursing fathers, especially Christian Kings and Protestant Kings, and than it is the most like that the childran of grace thrive when Kings become their nurses; and that they do in these particulars.  
1. King's may be said to be nursing fathers when they themselves are holy. When they themselves love to taste of that food which makes grace well liking, than it will be precious and dear; piety is the richest, the most Orient jewel in a King's Crown, Socrates being asked which was the most amiable creature he answered, homo erudition & disciplina orna●us, a man that hath a capacious understanding, and a well regulated conversation. I should answer, if the same question should be put to me, Rex misericordia & prelate praeditus. A King a Monarch, merciful and pious; this is the milk which if the King feed on the nation will thrive, and rhen also may he expect obedience from his people, when he himself is obedient to God. Oh! how may a King promote holiness, the life and soul of a sincere professor, when he is holy himself cum regis ad exemplum totus componitur orbis. When it is every one's ambition to wear the King's Image, & have Caesar's superscription upon them; the fashion at Court would soon be public if it was piety, and if godliness were denied to be gain there, would not every man trade in it. Thus we found good Hezekiah, to be a nursing father, for he himself was holy, 2 King 18. 5, 6. he trusted in the Lord God of Israel so ●hat after him w●e none like him among all the Kings of Judah, nor any that went before him ●● clavae unto the Lord, and departed not from following of him, but kept his commandments, which the Lord commanded Moses. A rare Character of a pious Prince, an encomium that it may beseem a King to be ambitious of.  
2. Than may a King be said to be a nursing Father, when he countenances a godly and laborious ministry; and this must needs be, because they are breasts through whom the people suck the sincere milk of the word. No Bishop no King was not a saying unbecoming a Christian Magistrate, therefore hath it been of old that the Throne and the Chair was possessed by the same Person, the same was both King and Priest. So Melchisedech, so David, so Aeneas rex idem hominum Phae●ique sacerdos, he was King of men, and Apollo's Priest; and it is usual that they stand and fall together, for if the Cedar be cut up the Olive cannot escape; if the master of the family be slain, the candles must be put out for fear of discovery. Thus also was good Hezekiah, mentioned before (whom I shall mention again before I pass this particular) 2 Chro. 30. 22. and Hezekiah spoke comfortably to all the Levites or to the heart of the Levites, that taught the good knowledge of the Lord See also his care of the ministry, 2 Chron. 31. 2, 3, 4. and Hezekiah appointed the courses of the Priests and the Levites, every man according to his service for burnt-offering and meat-offering, to minister and to give thanks, and to praise in the gates of the tents of the Lord, and he appointed also the King's portion of his substance for the burnt-offering for morning and evening, and see verse 4. moreover he commanded the people that devil in Jerusalem, to give the portion of the Priests and the Levites, that they might be encouraged in the Law of the Lord A nursing Father protects the hand that gave it suck, and the hand that anointed or consecrated him to such an office, for it hath been the custom that Kings should receive their unction from the hands of the Prophet. Thus Samuel anointed David, Zadock & Nathan anointed Solomon. Elias anointed Hazael over Syria, and Jehu over Israel, 2 King. 19 1. 23. And see when Jeroboams hand was withered, he repairs to the Prophet, and by him it was restored whole as the other; and see also how worthily he carried himself to the Prophet, for the benefit he received from him, you may see the passage. 1 King. 13. 4, 5, 6, 7. A man of God comes to cry against the Altar of Bethel, where the King was offering incense,  

OBSERVATION I 
(Prophets must deliver their message, though it be to the pulling down the very Altar where a King worships)  
And the King was displeased at Jeroboam, and put forth his hand from the Altar, saying, lay hold on him.   
OBSERVATION TWO 
Jereboam could not bear a message from the Prophet when it so nearly concerned him.  
And Jereboams hand withered, the hand that he put forth dried up, so that he could not pull it in again.   
OBSERVATION 3. 
God will blast those who resist his Messengers in doing, or persecute them for doing their Errand.  
And the King answered and said unto the Man of God, entreat now the face of the Lord thy God God and pray for me that my hand may be restored again   
OBSERVATION 4. 
The time may come when they shall stand in need of the prayers of the people of God, who have hated them because they could pray.  
And the Man of God besought the Lord and the King's hand was restored again and become as it was before.   
OBSERVATION FIVE 
God will not ordinarily deny the prayers of his own people, so that it is dangerous to displease them, and the safest condition to be in favour with them.  
And than behold Jereboam become a Nursing Father tender to the Prophet of God. And the Ring said unto the Man of God, come home with me and refresh thyself and I will give thee a reward.   
OBSERVATION 6. 
[Courtesies from a Prophet aught not to go unrequited]    
3. A King may be said to be a nutsing Father, when he discountenances profaneness, thus David Psal. 45. 7. The anointing of the everlasting King was so rich, because his Sceptre was a right Sceptre, and he was anointed above his fellows, because he loved Righteousness and hated wickedness. Oh! what a man of sin do those people make their King, and how do they dishonour him; who with one and the same breath they curse and swear, & damn themselves withal, with the same breath they say they are for their King. I hope a Christian Prince is not so ill beloved in his Kingdom, that he should have no better friends than such; and I should be sorry that the King's Majesty of England should ever behave himself that he should have the love of none but these. That person whosoever he be that lies the carnal and profane and bloody in his bosom, and treads down the holy, sober and gracious under his feet, we may baptism him into the name of Phineas his child, Ichabod, for the glory of the Lord is departed from him.  
4. The King may be said to be a nursing Father, when he abrogates Idolatry an superstition; these are enemies to the child, the one makes him forsake the other forget his Father. Thus was it with Hezekiah 2 King. 18. 3, 4, 5: He did that which was right in the sight of the Lord, according to all that his Father David had done, and what that was, you may see Verses 4, 5. he removed the High-places, and broke the images and statues, and cut down the graves & brake in pieces the brazenserpent: it is said of K. Josiah, that he did that which was right in the Lord 2. Kin. 22. 2. & what that was which he did you see 2 King. 23. ver. 3. He made a Covenant to walk before the Lord, and to keep his Commandments and Testimonies with all his heart and with all his soul. He burned all the Vessels that were for Baal, for the Grove or the Host of Heaven, vers. 4. He put down the Idolatrous Priests, which burned Incense to the high places, and to Baal, to the Sun, and Moon and Planets, and Constellations, verse 5. he brought out the grove, and burned it to ashes, and stamped it as small as powder, verse 6. he broke down the houses of the Sodom●es where the women wove hang for the Grove verse 7. etc. This was a nursing of the Children of Christ, when the Children of Balial are dashed against the wall.  
5. A King is a nursing Father, in not having confederacy with Babylon. This is that great Dragon with seven heads and ten Horns and seven Crowns upon his head; which stands before the woman that is ready to be delivered, for to devour the Child as soon as it is born. Now the King would not be a nurse, but an executioner, should he conspire with this Dragon: there is a remarkable place to this purpose which shows us as it is not safe for the Child, so it is not safe for the nursing Father to be too familiar with that City, mystery, Babylon, 2 Kings 20. Hezekiah was indeed a nursing Father, but see a great miscarriage, for which not only his people, but himself also smarted very sore; and were lead captives into a strange land, verse 12. At that time Berodach-Baladan the Son of Baladan King of Babylon sent letters to Hezekiah, and he harkened to them and shown them the house of his precious things, his silver and gold and spices and precious ointments, etc. There was nothing in his horse, and all his dominion that Hezekiah s●●wed them nor; this was great familiarity, and the ●●r was the King of Babylon. But see what a sad event this kindness had, and how the Prophet Isaiah reproves the King for it, verses 14, 15, 16, 17, 18. the Prophet asked what be these men, and whence came they, the King answered they are come from a far country even from Babylon. And Isaiah said, what have they seen? and Hezekiah answered, all the things that are in mine house, there is nothing among my treasures that I have not showed; and when Isaiah heard this see his prophecy. Hear the word of the Lord, behold the days come, that all that is in thine house and what thy Fathers have laid up in store unto this day, shall be carried unto Babylon, nothing shall be left saith the Lord, and of thy Sons which shall issue from thee which thou shalt beget, they shall take away, and they shall be ●●●●chs in the Palace of the King of Babylon. Familiarity, is a ready way to be led into captivity, or too much kindness is a cause why Babylon desires to enslave and bring to bondage. Therefore 〈◊〉 counsel will not be amiss, Reu. 18 4 whosoever intends to be a nursing Father, let him come out of her, that he be not partaker of her s●n, and that he receive not of her plagues. For her s●ns are reached to Heaven, and God hath remembered her iniquities.  
6. A King may be said to be a 〈◊〉 Father, when ●e purifies the worship, and cleanseth the ●●●se of God. This did Hezekiah, 2 Chron. 29. 3, 4, 5. and speedily, in the first year of his reign, in the f●●st Month he opened the doors of the house of the Lord, and repaired them, and he brought in the Priest: and the Levites, and gathered them together, and said unto them, hear me ye Levites, and sanctify yourselves, and sanctify the House of the Lord God of your Fathers, and carry forth the filthiness out of the holy place, &c  
7. A King may be said to be a nursing Father, in ordering the Righteous administration of the passover. This would make him a nursing Father, when they shall have meat that nourisheth, and not meat that choketh, when every hungry soul shall have food in due season, and every full stomach shall rather have physic than food, when the meat is suited to the stomach, for that which will feed one will choke another; some eat damnation, though others eat eternal life. That which is Child's bread aught not to be given to dogs, nor such pearls cast before swine who trample on them; nor bastards to be fed with children's sweet meats. This was also taken care of by holy Hezekiah. 2 Chron. 30. 1. unto the 12 verse. He sent to all Israel and wrote letters etc. that they should come to the house of the Lord at Jerusalem to keep the Passeover of the Lord God of Israel, in such sort as it was written, and he also took care that they were cleansed according to the purification of the Sanctuary. This is the third particular wherein Christ resembles a King, he is a nursing father. Thus Christ prepares food, I might be large in showing all these particulars, let any one look upon the children which he hath begot, nourish● & brought up, nay though they have rebelled against him, which he hath with Mannah from Heaven with spiritual food, crumbs from the father's table, his body and blood which is meat indeed and drink indeed. When his children were like Pelicans in the wilderness, than he gave them drops of blood from his own breast; confident that and let i● suffice for this particular.  
4. King's are such whose right is to command and whose prerogative to claim obedience; thence those in authority are called Commanders. Thus we meet with the people's own acknowledgement, 1 Chron. 28. 21. the Princes and all the people will be wholly at thy Commandment, whosoever he be that doth rebel against thy Commandment, and will not do whatsoever thou commandest shall be put to death, John 1. so overseers made in the house of God for the cleansing the house, at the Commandment of the King, 1 Chron. 31. 13. King Pharaoh giving Commandment, 2 King. 23. 35. David giving Commandment, 2 Chron. 29. 25. Solomon giving Commandent, Nehem. 12. 45. so it is looked upon as a wonder, when Vashi refused to come at the King's Commandment, Esther 112. and thus it was in Mordecai, why transgressest thou the King's Commandment, Esther 3. 3. and this Commandment takes hold of the people, provided that it be not contrary to the Commandment of the Lord We are under an injunctions to the language of the King, provided it be not contrary to what hath proceeded out of the mouth of the Lord There are three foundations or grounds of the prosperity of the Jews. After their return from Babylon, which was a threefold attention unto a threefold voice, the voice of the Lord, the Commandment of the King, the prophesying of the Prophet, when these three are included in a command, than is obligatory; than obedience to it is a duty, and may expect from it a blessing. Ezra. 6. 14. And the Elders of the Jews builded, and prospered according to the Prophesying of Haggai the Prophet, and Zachariah the Son of Iddo, and they builded, according to the commandment of the God of Israel, and according to the commandment of Cyrus, Darius and Artaxerxes King of Persia. Temple-work is made according to the Pattern, and will stand longest when these three directions are observed in building, The voice of the Lord The Command of the King the teaching of the Prophet. Thus we found that the people transgressed when they slew Zachariah the Prophet, and stoned him with stones, though it was at the command of the King, and the reason is because it was not according so the oice or Commandment of the Lord, 2 Chr. 24. 20. 2. 1. It is a sign of Faith to disobey an unlawful Comm2nd, Heb. 11. 23. but as for other things where he Lord is silent, where we aught to hear what the King saiith. therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Isacius. The ancients used to call their Kings Jupiter, supposing a Sovereignty to reside in his person.  
Thus Christ is King, he hath an impartive as well as a Legislative power. Thus the Apostle, 1 Tim. 1. 1. by the Commandment of God, our Saviour and Lord Jesus Christ. so Tit. 1. 3. according to the Commandment of God our Saviour, and you may see the Central Law, as I may call it, from which every Circumferential Line is drawn, which in other terms is called the fulfilling of the whose Law (for all obedience is servile, not filial, without it, Job. 15. 12. This is my Commandment, that ye shall love one another, even as I have loved you, and this was the Original wheel of Christ's Obedience to the Father, therefore it must be so with us. John 14. 31. that the World may know that I love the Father the father gave me commandment, so do I His obedience was commensurate to the father's pleasure, when love was the rule he obeyed by. But that Christ is King in this particular, you may see it supposed by the Conturion, he granted this as a postulatum in mathematique, a thing out of question, Mat. 8. 8. and the centurion said, I am unworthy that thou shouldst come under my roof, speak the word only, and thy servant shall be healed: for I am a man under authority, having soldiers under me: I say to one, Go; and he goeth; and to another, come, and he cometh; to another, do this, anu he doth it.  
5. King's succour those which are in distress: Thus the woman of Teboa in her distress ran to the King, and fell on her face to the ground, and did obeisance, and said, Help OH king, 2 Sam. 14. 4. Thus the woman, who had slain her son in the famine, ran to the king. 2 Kings 6. 26. as the king of Israel was passing by upon the wall, there cried a woman unto him, saving, Help my Lord, help OH king. Succurrere militi vere imperatorium est, it is a point of Majesty of succour those that are in misery. This was the reason that the Isralites when they went against Absalon, under Joab, Abishai and Ittai, they would not suffer David to go out of the city, that in case they had been put to flight he might secure them. 2 Sam. 18. 3. but the people answered, you shall not go● forth, for if we slay away they will not care for us; neither if half of us die, will they care for us: but now thou art worth ten thousand of us; therefore it is better that thou be to secure us. It was said of Trajan's, that when any of his soldiers were wounded, he would rend his own clothes to wrap their wounds in. This would take of the smart when the King's hand bound them up; and embolden them the more when they had such a physician with them, regum est parcere subjectis. It is both the King's dignity and duty to be sparing and favourable.  
Thus Christ succours those in distress; not a faint heart, but he gives it the water of life; he sees none wounded, but he drops Oil into their wounds, none sick & weak but he visists them, naked; are clothed by him, the hungry fed, the weary refreshed, the frightful encouraged, and when he saw the world in their blood none eye pitying, wallowing in sin all overspread with leprosy that none wo●ld touch them, than comes Christ the tender King to secure, though he knew before what entertainment he should have, yet he comes to lay down his life for his sheep, 2 Cor. 6. 2. he heard in an accepted time, and in a day of salvation did he secure his people, for in that he himself hath suffered being tempted, he is able to secure them that are tempted, Heb. 2. 18. thus they run to Christ, Lord help us, Lord secure us, Lord diliver us, Lord have compossion and mercy on us.  
6. King's have dominion and authority over the people, which another aught not to invade, and from which none aught to depose him. This was the reason why the Jews seemed to have so fair a Plea against Christ, Luke 23 3. they accused him, saying We found this fellow perverting the nation, and forbidding to give tribute to Caesar (though that was a false testimony as they was false witness) and saying that he himself is Christ the King. Thus Pilate (whether in policy or in conscience being warned of his wife to have nothing to do with that just man) having a desire to release him, he brings this argument against them, that their King must not be put to death, John 19 15. shall I Crucify your King? to which they answer, we have no King but Caesar, and verse 12. if you let this man go thou are not Caesar's friend, for whosoever maketh himself a King speaketh against Caesar: because they could not have justified their cry crucify him, crucify him, therefore they deny that he was their King. Thus when David had Saul at his mercy, he would but eat of the skirt of his robe, and yet his heart smote him, and he said the Lord forbidden that I should do this thing unto my master, the Lords anointed, to stretch forth my hand against him, seeing he is the Lords anointed, 1 Sam. 24 5, 6. so he admonishes Abishai. 1 Sam. 26. 9 11. destroy him not, for who can stretch forth his hand against the Lords anointed and be guiltless?  
This Christ is King, all Power, all Authority, all Domimion is put into his hand; power over Hell, sin, the World, Satan, Death, the Law; 1 Pet. 3. 22. authorities and powers being made subject unto him, Ephes. 1 21, 22. above all principality, and power, and might, and dominion, and every name that is named, not only in this world but also in that which is to come. All things ●ut under his feet, he being made the head of all things to his Church, he taught as one having authority, Math. 7. 29. he commanded the unclean spirits with authority, Mark 1. 27. having authority over all the devils, Luke 9 1. and the father hath given him authority to execute judgement, because he is the son of man; Thus Daniel 4. his dominion is from generation to generation, his dominion is to the ends of the earth, his dominion is an everlasting dominion. All dominions shall serve and obey him, Dan. 7. the Kingdom and dominion, the rule and dominion, strength and dominion, shall be given Christ, Dan. 11. there is a full place for this purpose, Col. 1. 15, 16, 17, 18, etc.  
The image of the invisible God the first born of every creature, by him were all things created, that are in Heaven or Earth▪ visible or unvisible, thrones, dominions, principalities powers, all things were created by him and for him. And he is before all things and by him all things consist; and he is the head of the body the Church, the beginning, the first born from the dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he should be the chief over all or have pre-eminence, for it pleased the father that in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all fullness or abundance inhabit, not only lodge, but devil; not only be but remain.  
7 Kings provide for their people, such things as they stand in need of that which they cannot provide themselves, thence they are so ordinarily styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bestowers of good things.  
Thus Christ he is King, who hath provided large portions for all his followers.  
1 He hath provided a place, prepared an habitation, Joh. 14. 3. I go to prepare a place for you. Matth. 25. 34. Come ye blessed of my Father inherit the Kingdom prepared for you.  
2. Ammunition, Ephes. 6. the whole armour of God the girdle of truth, the Breastplate of Righteousness, the preparation of the Gospel, the shield of faith; the Helmet of salvation, the sword of the Spirit.  
3. Provision, food, meat and drink, bread of life water of life. The meat whieh will endure to everlasting life, which the Son of man will give. John 6. 27. His body and his blood which are meat and dtink indeed, and hath sent his Servants, saying, Come now, for all things are ready. Luk. 14. 27.  
4. Because I would not be too large in things so commonly experienced, take all in that word, 1 Cor. 2. 9 The eye hath not seen nor e'er heard neither have they entered into the heart of man the things which God hath prepared for that love him. Now the grounds of this conveyance of privilege and mercy is radicated in Christ our King as he is in this threefold relation.  
1. As he the father's Steward and chosen of God as a faithful Steward of the manifold wisdom of God, Math. 12. 18. beholding servants whom I have chosen, my beloved in whom my soul is well pleased; in whom I put my spirit, and he shall show judgement to the Gentiles, is the Joseph to whom the Lord seems to speak as Pharaoh did to him, Gen. 41. 38, 39, 40. can we found such a man as he is, a man in whom the spirit of God is, and Pharaoh said, forasmuch as God hath showed thee all this, there is none so discreet as you are you shall be over my house; and according to thy word shall all my people be ruled only in the throne will I be greater than thou, as Joshua divided the land so doth Christ, Psal. 105. 21, 22. He made him Lord of his house or Steward, and Ruler of all his substance; thus John 16. 15. All things that the Father hath are his, as being made Steward of the family of God. Thus when the glorio●● preparation is made, he doth not invite the guests to come sit down, but to eat, Cant. 5. 1. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink, yea, inebriat yourselves, my dearest, my beloved.  
2. He is the Father's Heir, and in that respect he provides and prepares. He hath the inheritance wholly conveyed to him, and is but given to us, as Donum gratuitum a free gift, not as Co-purchasers nor Coheirs with the first born, he is the first born of God, the first born of every creature, so of right, the heir of God: Estates among the Grecians were passed to others, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by descent, or by Will and Testament; now when it came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Testament, the Heir must come under qualifications or he was incapacitated.  
1 He must be no Idol.  
2 No stranger.  
3 No prisoner.  
4. Not adopted one, but when a man had a Male child it descended to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by kind, by bitth-right. Thus Christ is Heir, the surest way by birthright, the only begotten Son of God, though he comes under all the qualifications besides. The first born was to have a double portion; though the man had two wives, the one he loved, the other he hated, and if the first born should be by the Wife that was hated, yet he was to be heir, for he was the first born and the beginning of his father's strength. Deut. 21. 16, 17. and it is looked on as a rarity, that Zimri should be made chief, being he was not the first born. 1 Chron. 26. 10. Thus is Christ of right the heir of God on whom it lies to provide for his brethrens for he is not ashamed to call Christians brethrens Heb. 2. 11  
He is the head of the body and in this respect it is that conveyances are made to us through Christ our King, Col. 1 18. in him we are complete, he being the head of the body; it is the property of the head to influence the body. A body without a head is a spectrum or ghost, or at best a dead carcase, to make it a little more obvious, consider in what capacity the head is to the body, and than the mystery of our deriving through him will appear more plain; the mystery of his union with his Church under this relation will be more conspicuous.  
1. The head is sons luminis the fountain of light; so Christ is the head to the Church, the bright morning star. The light that inlightens every one that comes into the world: as the lightning that lighteneth out of one part under Heaven shineth unto the other, so is the coming of the Son of man, which light of his is now dilated abroad, and not kept within the narrow limits of Judea, the Law was; for Gentiles or those of any other Nation might not be suffered under the Law to come near the Temple, but stood in the third conwith such as were unclean, and a partition wall of three cubits high separated them from the other courts; names lie, the court for the women, a second for men, a third and that was adjoining to the Temple for the Priest; and this wall had an inscription on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no stranger presume to approach near the holy place; but when Christ came this wall was broken down, and the tail rend and the head distased its light from one end of the world to the other, Ephes. 2. 10, 11, 12, 13. but now in Christ Jesus, ye, who were sometimes afar of hath he made nigh by his blood.  
2. The head is partium ornamentum, the ornament of the body. This is Christ not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light to the Gentiles, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory and splendour of his people Israel, Luke 2. 28, 29, etc. So is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bright shining glory of his father.  
3. The head is the seat of the soul, from whence proceeds all action, some place is to that part of the brain that is most secure and environed with a double cavity, called glandula penealis or conation, the Queen regent of the understanding; thus Christ is the head, the principal of all vitality or lively motion, especially all pleasing actions must have Christ as their principle operative cause, for whatsoever is not of faith is sin, and nothing can be of faith when the Object is not considered, are nomore than a man can hear that which is not a sound.  
4. The head is partium tegumentum, the covering or defence to the body. So is Christ, Psal. 89. 18. for the Lord is our defence, the holy one of Israel is our King.  
5. The head is morborum Index, the touchstone whereby diseases are discerned, and as the way to know the disease of the body is to feel the pulse in the head, so to know the disease of the soul, consider how it affects Christ the head, and if you do any thing that makes the head complain, know that it is a distemper not a duty.  
6. Lastly, for which I name the rest is the head Canalis nutrimenti, the way whereby or why through the parts receive nutriment, thus Christ; no glad tidings, but by Christ no strength, no peace, no grace, no gifts, ●o consolation but by Christ the head. And thus I have shown in these particulars wherein Christ resembles a King.  
2. I shall now only lay down three of four directions, concerning our behaviour to him under this office and so pass on to the other two offices of Prophet and Priest.  
1. If Chhist be the King, than stand in awe and sin not; subject thyself unto the King's Law, regard not what the children of Belial say, Sam. 10. 27. the children of Belial will say, How can this man save us, and they despise him and bring him no presents, but behold him whom the Lord hath chosen, that there is none like him among all the people. Oh! be real in your obedience, let it not be Jacobs voice, but Esau's hands; not foris calo in vus Nero, abroad a saint within a Leper, a Lamb abroad but when none sees a Lion, in trorsum lurpis, speciosa pelle decora, let not the holiness be only skin deep, like a painted sepulchre but rottenness at the heart, not in Lamb's coat but inwardly a ravenous wolf. O be real in obedience, Christ is King, shall the Kings of the earth have this prerogative, to say to one go and he goes; do this and he doth it, and must your heavenly King be forced to command twice? shall not the King of Kings, the Lord of Lords have his followers in subjection, when every man in authority hath? shall a tyrant have your obedience, when Christ your royal King shall not be observed? will you be a betters of an usurpation? considering that you are but mortal. O be not unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mortal body, than let not sin reign over it, whose image do you bear? who is the author of your lives, from whom have you received your beings? doth your very essence cease, your dearest comforts, your most precious contentments, bear the image and superscription of King Jesus? O than pay him tribute you give to man what is man's, than give to Christ what is Christ's. And obey the rather because you are under such a King, that cannot command unjustly, his Law is not only obligatory but directory, not only the duty but the direction. Take heed of disobeying his legislative, lest you taste of his executive power, that righteousness is illegal: a contradiction in adjection consist; in crossing the righteous Law: though you be in power, yet know you have one above you though you are armed Christ hath the longer sword, say not with Pompey, egone armatus leges ut cogitem? shall I confined within bounds when I am armed and can cut mine own way. Power should than defend not withstand duty and obedience if not, it is but potentia not potestas strength not authority. There are a sort in the world, who have got on gospel armout, Evangelical rigteousness, and than they deny the bore rule, Moses his Law. Like Achilles, pura negat sibi nota, nihil non arrogat armis, no Law can take hold of him, who is able to cut the bond asunder by his sword. Take heed, Evangelical Laws are regal, and Christ the wise dispenser of the gospel is King as well as Priest; a Commander as well as a Saviour. It will be more than an ordinary crime to transgress against a King, it is treason crimen lesa majestatis, an undervaluing his prerogative royal. Remember, Rex in regno suo est minor solo deo.  
A King on his throne is lower than God only so Christ on his throne, the Kingdom is now in the hand of Christ; 1 Cor. 15. 25, 26, 27, etc. he must reign, until all his enemies be put under his feet; For he hath put all things under his feet, yet it is manifest that he is excepted which did put all things under his feet. So God is all in all, yet Christ hath the management of the world as King, until all enemies are made subject. Therefore submit to him, and know that he hath an executive power, see Psal. 110. Christ must sit at the right hand of God until all his enemies be made his footstool; and those his enemies that will not that he shall rule over them their punishment is to be brought out and slain before Christ the eternal King. Is Christ King? Oh! than stand in awe, tremble at his word, come befote his face with reverence and godly fear; they are impudent that fear not the face of man, their King. Oh! than what are they that dread not the presence of Christ? their state is both inchristian, and inhuman, that have cast of a sense of Majesty. Oh! what irrevetence is it to blaspheme, swear, curse in the presence of the King; wage not war with Christ, who ever resisted him and prospered? it will be horrid rebellion to proclaim war against your King, your peace maker, hosrida bella, ubi tumultibus orbis, regna crepant, sonitis mox ruitura gravi svmal uterque pobes. Than plunge yourselves into a Labyrinth of calamities, when you rebel against your King. Oh! sinner be therefore at peace, seek not to wound him, nor persecute his, for what you do against his, he takes it as done unto himself, and at your dying day you would give all the world that you had never resisted his holy william Pax una triumphis innumeris potior nomen pacis dulce est, & res ipsa supra quam dici potest salutaris. O to go to rest in the sense of the King's favour will make your sleep pleasant, when others must expect to be awakened by the voice of thunder.  
2 Is Christ a King? than his faithful Subjects his own children may comfort and encourage themselves and be undaunted. Fancibus, panisque noster, tu pernuis suavitas nescit esurire malum qui non tuum sumit dapem. He is the adequate abject to your necessities, your joy, your wisdom, your strength, and Sanctification and redemption, your peace. O what ● name is Christ's Name? Frustra Graecta gloriatur septem sapientibus, Roma ne gloriatur Lalium & Augustum, Mantua Maronem, Sulmo Ovidium genuisse, Silent Prophetae, obmutescant Apostoli, nefari valent martyrs, dum lequitur Christus. Where is boasting? it is excluded, that all the honour might be to Christ, when he alters his voice, all other Creatures are but umbratiles sciutilla, creatae gloriola. Dusky, twinkingling stars before the glorious Sun. O may not a christian comfort himself in such a King? and how undaunted may he be in the face of his enemy, nay in the midst of his enemies when they compass him about, seeing his Saviour is his King?  
Consider that a Christ is King, and if he bid the billows and the waves be still and calm, they shall be so, if he say to the Mountains be you cast into the depths of the Sea it shall be so, if he strike the waters of the Read Sea, they shall divide and permit a passage to his people. Be encouraged, Christ your King, Ten shall chase a hundred, and an hundred shall put a Thousand to flight. Gideons handful shall conquer an Host. The Army of sin shall not prevail where Christ the Captain, Christ the King is in the field, in the Battle in his own person. Every grain shall become a tree, every spark of grace shall kindle into a flame. Nil desparandum, Christo duce & auspice Christo. If Christ be for you who shall condemn, Is it not Christ that died and risen again, and now makes intercession for you? Thus Cesar when he was crossing the narrow Seas, and the Vessel had like to have been sunk, the Mariners were afraid, to whom Cesar nil timea Caesarem vehis, what art thou afraid for, Caesar is in the Vessel? So Antigonus, when his Soldiers were any whit dismayed at the approach of their numerous adversaries, he thus encouraged them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what are you afraid ofm their number? Consider that I am amongst you, and how many may you reckon me for? Thus Christ, if he be but with us, though our enemies increase to the number of the hairs of our heads, or the stars in the skies, as David's iniquities did, why should we fear, in the strength of the Lord we shall destroy them; we shall be Conquerors through Christ who loveth us. Pluris est, unus Christus, quam universae creaturae. One Christ is more than the whole creation besides. It is reported of Evagrius, that at Antioch, about the Year 52 there happened a great Earthquake which overturned much of the City, many houses and Churches and Castles, and no less than 4870 men and women were slain by their fall, and the Citizens seeing the danger they begun to be afraid, and were about to leave their habitations, they prepared for flight, crebris ejulatibus & exclamationibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OH Lord be merciful to us, and as they were running away there appeared a certain man, divinitus uti ferunt admonitus & missus, that had some familiarity with God, and he stood before them, and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stay OH Christians, for Christ is with you at which words the people were so emboldened that they returned, and the earth quake ceased. OH Christian consider your King and prosecute your salvation, and the destruction of your sins undauntedly with a Christian courage.  
3. If Christ be your King, than when you go to war go in his name, and labour for his presence, the lesle sin will daunt a stout heart, if Christ the King stand not by, dare not encounter with sin, hell, and death; and the grave when Christ the King is not at hand. Rush not into a temptation without Christ the spiritual warfare will but be a disordered battle, when Christ the King and Captain of your salvation is absent. Thus we found that the children of Israel durst not go to War with the children of Ammon without their supreme Jephthah went along with them Judg. 11. 6. and they said unto Jephthah, come and be our Captain, that we 〈…〉 Thus the Apostle Paul was bold, but it was when he had the King's Majesty's strength a long with him, Phil. 4. 12, 13. I know how to be abased, and I know how to abound, every where and in all things I am instructed; both to be full and to be hungry, both to abound and to suffer need, I can do all things, a great word, but it is through Christ that strengthened him. So David he will go, but it must be in the strength of the Lord, Psal. 71. 16. So many mighty men risen up against him, but in the strength of the Lord he would destroy them; and Psal. 122. 2. if it had not been the Lord, who was on our side when men risen up against us, than they had swallowed us up quick, when their wrath was kindled against us. Thus the Apostle exhorts us, to run our Christian race looking unto Jesus the Author and finisher of our faith, Heb. 12. 2.  
4. If Christ be King than let us beware of three things, which are great impediments of his ruleing over us. Prsde, coverousness, and self-love; as intemporal dominion, so in spititual dominion, misera est reipublica facies ubi haec tria dominantur. The King shall but have small authority, where these bear rule.  
1. Pride spurns at the very foundation of the Kingdom: the reason why they would have no superior, Psal. 12. 4, 5. they had a tongue speaking swelling words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great things stipped with pride, who have said with our tongue we will prevail, our lips are our own, who shall be Lord over us, or control us? This was the reason too why Joseph fared so hardly amongst his brethrens, because their slaves were to do obedience to his, Gen. 37. 8. and his breath en said to him, shall you indeed reign over us? or shall you have dominion over us? and they hated him yet the more. So his Father was displeased, when he dreamt that the Sun and Moon and the eleven stars made obeyseance, verse 10. pride cannot endure a superior, not more than love can bear a rival. Thus spiritual pride is a great hindrance to Christ's supremacy: Pharisaical righteousness will not veil to the Sceptre of Christ. O take heed of that to be just only in your own eyes, is not to be just at all. Thus the Pharisees conceit of freedom kept them in perpetual bondage, John 8. 32. 33. Christ tells you he was come to make you free, and they answer, we are Ahrahams' seed, and were never in bondage to any man: how sayest thou: ye shall be made free: if you conceit yourselves whole: than you will cry, what need of the Physician? if you have strength of your own, you will not be beholden to Christ: take heed of pride.  
2. Take heed of covetousness, this is an enemy to dominion both temporal and spiritual. This is clear in Jupiter, who had the Giants invading his dignity, it was because they were greedy and he rich when he had no garments to divide than there was no traitors, donec erat pervus, donec puerilia sensit, incoluit: when he was empty he had not your envy, sed mox regno victor adempto.  
But as soon as he was got into the Throne, illa propago, contemptrix superum, avidissima divitiarum, affectasse ferunt, regum coeleste gigantes. Than that greedy generation, contemners of dignity, despisers of authoriry, they attempt to de-Throne him. Other instances of this might be brought▪ not done in corners; but I will not rip up old sores, they bleed already.  
Thus in spiritual supremacy, this is a great impediment, covetousness which is idolatry, and when any thing besides Christ takes place in the heart, when the creature is taken into our bosom, than is Christ cast at the footstool, the ground of the husbandmens' rebellion against the son whom they should have reverenced, was this greedy appetite; this is the heir let us kill him, and the inheritance will be ours. When the world is got into the heart there is no room for Christ, and if that be so precious in our eye it will abate that esteem which we aught to have of Christ our Sovereign and King.  
3. Take heed of self-love; this also hates dominion, thus when the Oracle had told Saturn that Jupiter should rule in his stead, he presently wages war with Jupiter, it was for his own preservation, though he went against the Oracle; therefore was it that the Jews hated Christ. They had taken it into serious consideration, and debated in their council and the determination was, not to let him alone, etc. John 11. 48. there you may see the ground of your determination, if we let him alone, all men will believe on him, but this was it which lay at the bottom, namely they feared lest the Romans should come and take away their place, their possession; and their Nation. Where self is at the bottom of designs than the Lawmaker must be trampled on, and the Law oblitterated.  
Thus Christ in his dominion is opposed by this self-love, when men know that they are full; or at lest fancy they are full and stand of nothing they are not come to the fountain.  
Poor souls have a tendency to please the flesh; and should they become Christ's subjects, than they must put of self, and that goes sore; what follow a beloved sin to its death, and a Dalilah to the grave! no they will rather oppose than submit to him, who will not be content that they may be his followers and bring their corruptions with them, but must forsake all, and take up the cross; this is the reason that many will not come at heaven, because they must not carry their sins with them; These three may be called Kings evils, whose swelling if it be not some way abated by the gentle touch of the King's hand, they will turn to gangrenes, if not to a plague.  
2. Consider Christ as Prophet, walk in subserviency to Christ as in that office, or relation; and here also I shall show,  

1. Wherein Christ doth resemble a Prophet.  
2. How we are to direct our behaviour, under that resemblance.   
1. Wherein Christ doth resemble a Prophet, that will appear in these particulars.  
1. Prophets were such as were acquainted with the mind of God, his secrets were declared unto them. Thus Nathan had it revealed that it was in God's mind for David to build a house to the Lord, 1 Sam. 7. 17. and Psal. 89. 19 God spoke in a vision, he spoke openly and visibly unto David; so God appeared to the Prophet Isaiah in a vision, Isa. 1. 1. thus God shown Ezekiel the image of Idolatry, the worship of the Sun, and the wrath of the Lord for it; Ezek. 7. 4. etc. he shown him the rerurne out of the Babylonish captivity, and the glory of the temple, Ezek. 43. 3.  
The great secret of Nebucchadrezzers dream was revealed to Daniel, Dan. 2. 19 Than was the secret revealed unto Daniel, in a night dream, and Daniel blessed the great God of heaven; and this made the King cry out; Dan. 2. 47. Of a truth, your God is the God of Godt, and a Lord of Kings, and a revealer of secrets, seeing thou couldst reveal this secret; So Pharoahs' dream was revealed to Joseph, Gen. 41. 25, 38, 39 Thus it was revealed to Peter, Mat. 16. 17. Blessed art thou Simon Bar-jonah: for flesh and blood hath not revealed this unto thee, but my father which is in heaven.  
Thus was Christ a Prophet, one that knew the will of the father, he might say with Jonathan, 1 Sam. 20. 2. Behold my father will do nothing, either great or small, but that he will show it me; and uncover mine eye; you may see it fully proved, how privy the son is to the father's mind, Mat. 11. 25, 26, 27, And Jesus said, I thank thee, OH father, Lord of heaven and earth, that thou hast revealed these things unto babes, which thou hast hid from the wise and the prudent. So father, for so it seemed good in thy sight. And all things are delivered unto me of my Father: and no man knoweth the Son but the Father: neither knoweth any man the Father but the Son, and he to whom the Son will reveal him. Nay there is a secret which Christ knows, which is not manifest to any other, for he is more than a Prophet; and that the secret of all hearts; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the searcher and tryer of hearts by whom the secrets of men shall be judged, Rom. 2. 16. he knew their blasphemous reasoning, in their hearts, Mar. 2. 8. knew their very thoughts, Mat. 9 4. he knowing their thoughts said, Why think you evil in your heart?  
2. Prophets were prevalent with God, he usually would grant the desires of their hearts; this we may see in Elisha, 2 King. 6. 17, 18. Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see. And the Lord opened the young man's eyes, and he saw: and again Elisha prayed unto the Lord, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness, according to the word of Elisha. Thus 2 Chron. 22. 20. When Hezekiah King, and Isaiah the Prophet prayed and cried to heaven, the Lord sent an Angel, which cut of all the mighty men of valour, and the leaders and captains in the camp of the King of Assyria: So that they that came forth of his own bowels, slew him there with the sword; this was the Judgement of Zedekiah, when the Chaldean army risen up against them, he sends to the Prophets to entreat the face of the Lord, Jer. 37. 3. Zedekiah the King sent to jehucal, to Zephaniah and Jeremiah the Prophet, saying, Pray now unto the Lord our God for us.  
Thus Christ is a Prophet, potent with his father he cannot deny him, not not to the half of his Kingdom; God will not deny his adopted sons, and give them stones when they ask bread, or scorpions when they ask a fish, Luk. 11. 12. Christ is so Powerful with the father, that ask any thing in his name renders our petitions acceptable; Joh. 14. 13. Whatsoever ye shall ask in my name, that will I do, that the father may be glorified in me. Thus it is Joh. 15. 16. Whatsoever ye shall ask the father in my name, I will do it. So Joh. 16. 23. Math. 7. 7. If ye abide in me, and my word abide in you, ye shall ask what ye will, and it shall be done unto you. And if God will not deny his adopted Children, much less his only begotten Son; this he makes a supposition, as though it needed no proof: Math. 26. 53. Thinkest thou not, that I can now pray to my Father, and ●e shall presently give me more than twelve Legions of Angels?  
3. Prophets were ordinarily gifted with the power of working miracles; thus Elishah did for the the woman, who was a wife to the Son of a Prophet; that out of a little pot of oil she poured out till the vessels were all full, and than the oil stayed; 2 King. 4. Thus Elijah by raising the widow's son from the dead. 1 King. 17. 20, 21. He first prayed to the Lord, there was his prevalency with God. Than he stretched himself upon the child three times, saying OH Lord my God, I pray thee, let this child's soul come into him again. And the Lord heard the voice of Elijah, and the soul of the child came into him again, and the child revived.  
Thus Christ was famed for miracles, therefore his name was to be Wonderful; Isa. 4. Take a view of the Gospel, and this will be very evident; wonderful in his conception, born of a Virgin; wonderfully preserved, when the edict went out, that all male children should be put to death; wonderful in his works; Joh. 2. 9 He turns water into wine, he cures a disease of thirty eight years' continuance. Joh. 5. He fed 500 with five loaves and two fishes. Joh. 6. He healed a woman crooked, and bowed together 18. years. Luk. 13. Cleanseth a leper, with only saying Be thou clean. Mat. 8. Heals the palsy. Mat. 9 The lunatic. Mar. 4. dispossesseth Devils, cast out unclean spirits; Mat. 15. Thus Christ answered the disciples of John and gave a full testimony of himself, Luk. 7. 22. Go tell John what things ye have seen and heard, how that the blind see, the lame walk, the deaf hear, the Lepers are cleansed, the dead are raised, and to the poor the Gospel is preached. Herod confesseth, Math. 14. 2. that he was some great Prophet, or John Baptist that was risen from the dead; therefore mighty works did show themselves in him; and Christ pleads this as a testimony of himself, the works that he had done; Joh. 14. 11, 12. Believe me, that I am in the Father, and the Father in me: or else believe me for the very works sake. The works that I do, they testify of me.  
4. Prophets were set to give warning of approaching evils, Jer. 6. 10. To whom shall I speak and give warning that they may hear? behold, their ear is uncircumcised, that they cannot harken: behold, the word of the Lord is unto them a reproach: they delight not in it.  
Thus Jehosaphat set the Levites and the Prophets for Judgement and Controversies; and they should ever warn them that they trespass not against the Lord, and so wrath come upon them, and upon all their brethrens. Thus Ezek. 33. 2, 3, 4, 5 6. They shall take a man of their Coasts, and set him for a Watchman; if when he see the Trumpet come upon the Land, he blow the Trumpet, and warn the people, than whosoever heareth the sound of the Trumpet, and taketh not warning, if the sword come, and take him away, his blood shall be on his own head. He heard the sound of the Trumpet, and took not warning, his blood shall be upon him; but he taketh warning, shall deliver his soul: But if the Watchman see the sword come, and blow not the Trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity, but his blood I will require at the Watchman hands: This is a Prophet's duty to warn.  
Thus Christ he is a Prophet; he warns the people; this was his Message into the word, which he discovered in the Gospel, namely, to warn the people that that they should flee from the wrath to come; and not only in person, but he sent his Messengers for this purpose. Paul, Acts 20. 31, Who by the space of three years, ceased not to warn every man night and day with tears. Also Col. 1. 28. Christ the hope of glory, whom they preached, warning every man, and teaching every man in all wisdom, that they might present every man perfect in Jesus Christ.  
5. Prophets had the gift of foretelling future events, and that according to divine revelation, as they were inspired of God. Acts 3. 24. Yea, and all the Prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days. Prophets of old were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Councillors, wise and prudent. Thus Davids being King and Prophet, are paraphrased on, 1 Sam. 16. 18. The son of Jesse, the Bethlehemite, a mighty valiant man, a man of War, and prudent in matters, that is, both a King and a Prophet: And that these prudent men had the faculty of foreseeing, is clear. Prou. 22. 3. A prudent man forseeth the evil, and hideth himself. And so Prou. 27. 12. Thus it is interpretable of the ceasing of Prophecy. 1 Cor. 1. 19 I will destroy the Wisdom of the wise, and will bring to nothing the understanding of the prudent.  
Thus Christ was a Prophet; he could foresee future events; he could foretell what was to hap in after generationr; he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Counsellor. Isa. 9 6. His name shall be called Counsellor as well as wonderful; he is the wise and prudent, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ the power of God, and the wisdom of God; 1 Cor. 1. 24. Thus Christ could foretell the destruction of Jerusalem, and the signs thereof, and hereby he proves himself to be the true Christ. Mark 13. 22, 23. False Christ's shall arise, and false Prophets, etc. but that I am the true Christ, and the true Prophet, you may know hence; behold I have foretold you all things. A full testimony of his Prophetical Office, and therefore the Samaritan woman looked for no other argument to prove Jesus to be the Christ, than this; John 9 29. Come see a man which told me all things that ever I did, is not this the Christ? and that this was the received opinion of those people, you may see verse 25. I know that Messiah cometh, which is called Christ. When he is come, he will tell us all things; therefore the Jews and the Samaritans when they had found any thing which their Neighbours had lost, they were not to convert it to their own use, though the Owner could not be found, but to lay it up until the coming of the Messiah, who should restore it in Righteousness: nay, in this Christ was more than a Prophet, he knew things they were ignorant in. Luke 10. 21. I thank thee, OH Father, that thou hast hid these things from the wise and prudent, (that is, from the Seer or Prophet) and hast revealed them unto babes; even so Father, for it seemed good in thy sight: For I tell you that many Prophets and Kings have desired to see these things which you see, and have not seen them; and to hear these things which you hear, and have not heard them.  
6. Prophets were lights for the people to walk by; and in this respect it was that David was called The light of Israel; not only because he was King, but because he was Prophet, 2 Sam. 21. 17. Thus Christ is very plain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, You are the Lights of the world; Thus Prophets were not only called Columnae Domini, but Lucernae Israelis, Candles of the Lord; therefore was it that Christ had such a Recourse to the Light and the candle to express a Prophet's duty by, Mat. 5. 15, 16.  
Thus Christ is a Prophet, a great light. John 12. 32. I am the Light of the world. And John 8. 12. I am the light of the world; he that followeth me, shall not walk in darkness, but have the light of life. Other Prophets were as the light of the Moon and Stars, borrowed lights, and divided lights, but Christ shines with his own brightness; and thus we found the discovery made by the Son more glorious than all that went before, though the former were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at sundry times, and in divers manners. Heb. 1. 1. God appeared unto the fathers in times passed by the Prophets, but hath in these latter days spoken to us by his Son, whom he hath made Heir of all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is the brightness or splendour of his Father's Glory, and the express image of his person, or a lively Character of his Hypostasis or subsistence. Hab. 3, 3, 4. The holy one came from Paran, his glory covered the heavens, and the earth was full of his praise, and his brightness was as the Light, and he had bright beams out of his side, and there was the hiding of his power. Thus the Prophet Isaiah illustrateth this office, Isa. 9 6. For unto us a Child is born, unto us a son is given, his name shall be called Wondered, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace; and in him it was that those that walked in darkness have seen a great light; and those that dwelled in the land of the shadow of death, upon them hath the light shined. This was the clear Prophecy of Christ, which we found fulfilled in him. Luke 2. 32. A light to lighten the Gentiles, and the glory of the people Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A light revealed, a light in order to a farther manifestation of God to the Gentles. This testimony Christ gives of himself, who like other light cannot make a false representation of its self. John 12. 46. I am come a light into the world, that whosoever believeth in me should not abide in darkness. Christ hath all the properties of light; to this purpose consider a few particulars.  
1. Light was the first Creature in the visible creation that God saw any beauty in. Gen. 1. 3. God said let there be light, and there was ligbt; till than the earth was without form and voided, a Chaos, Rudis indigestaque moles. and darkness was upon the face of the whole earth.  
Thus Christ is the light, in whom the Father takes complacency, and in him also doth he accept of men. In whom we have redemption, Ephes. 1. 7. In whom we are made acceptable, Ephes. 1. 6. This is my beloved Son in whom I am well pleased, Mat. 3. 17. He is the Benjamin whom we must carry with us, or we must not see the Lords face; For without faith in him it is impossible to please God.  
2. Light is good; and this appeared as soon as it was created. Gen. 1. 4. God saw the light that it was good, and God put a distinction between the light and between the darkness.  
Thus Christ will be acknowledged by all those whom he hath redeemed from Egyptian darkness, that he is good. You that have tasted of his goodness, I appeal to your own experiences; as for those that have not tasted, they will not believe, because they see not.  
3. Light manifesteth itself and other things to the eye; light discovers itself and other Creatures to the understanding. Ephes. 5. 13. But all things that are discovered, are made manifest to the light; for whatsoever doth make manifest, is light.  
Thus Christ he bore witness, or manifested himself. John 8. 16, 17, 18. I judge of myself, and my judgement is true: Is it not written in your Law, that the witness of two men is true? Deut. 17. 6. I am one that bear witness of myself; but yet I am not alone; the Father that sent me, beareth witness of me also. Thus John 14. 21. They that keep the Commandments, love the Father; and such Christ will love, and manifest himself unto. So he manifests his Father glory. John 17. 6. I have manifested thy name to the men which thou gavest me; I have declared thy name unto them, and will declare it.  
4. Light reproves, judges, betrays or condemns: thence false Teachers abide not the light, because it detects them. False Wares are not vendible, but in the dark; thence is it that the Workers of iniquity seek darkness and the shadow of death, that they may hid themselves, Job 34. 22.  
Thus Christ he discovers, betrays, judges, reproves, condemns; therefore a believing in Christ is an exemption from condemnation, and not a Believing in Christ is Condemnatio. See for this, John 3. 18, 19, 20. A very clear place, He that believeth on him, is not condemned; but he that believeth not, is condemned already; and this is the condemnation, that Light is come into the world, and men love darknss rather than light, because their deeds are evil; for every one that doth evil, hateth the light, jest his deeds should be reproved; but he that doth truth, cometh to the light, that his deeds may be made manifest that they are wrought of God. Here we may see Christ is the light that both manifesteth and reproveth.  
5. Light is a pleasant Object, and desirable; it draws the eye, clears the heart of all Creatures that are not blind; whither it appear in a Spark, a Candle, a Comet, a Star, a Worm, a Meteor, or in the Sun, it jam very pleasant; it is akin to the tree of knowledge, pleasant to the eye, and a thing to be desired to make one wise: therefore the Epithet of Aurora the morning, is jucunda; the Epithet of the night, Opaca, tenebrosa, horribilis, darkness and horror.  
Thus Christ, he is light, the pleasant morning Star, the dayspring from on high. Luke 1. 7, 8. Very desirable; for Nations that knew not him shall run unto him. Isa. 55. 5. Thus when the Watchmen knew not what the Spouses beloved was more than another beloved, she tells them that he is white and ruddy, the chief among ten thousand; and thence is it that the promised seed is called The Desire of all Nations. Hag. 2. 6, 7. Once more I will shake the heavens, and the earth, and the sea, and the dry land, and the desire of all Nations shall come, and I will fill this house with glory, saith the Lord  
6. Light is such a thing, that without it ones happiness cannot be completed. We look upon them as objects of pity, who cannot see, who cannot apprehended the light. Thus it seems to be as great an Emphasis of the curse for disobedience, as any that can be expressed. Deut. 38. 28, 29. The Lord will smite thee with madness, and blindness, and astonishment of heart; and thou shalt groap at noonday, as the blind groapeth in darkness; and thou shalt not prospero in thy ways, and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.  
Thus Christ is the Light; him, without whom we must necessarily be miserable. May not every poor soul cry out as Abraham in desire of a son, Gen. 15. 2. Lord, what wilt thou give me, if I go childless! May not self-condemning sinners cry in the same language, Lord, What will become of us, if we go Christless! Hence it was that the Apostle could count all things loss that he might gain Christ. He would be willing to be a fool for the excellency of the knowledge of Christ Jesus his Lord Thus David's soul was sore troubled, Psalm 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non acquievit mihi, his soul could not be at rest in the absenee of his God, not more than the Spouses could be in the absence of her beloved; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took no rest, is the root from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater, a father comes. Christ is as a Father, in whom alone a trembling Child can acquiesce, can take complacency and satisfaction; so as soon as just Simeon had but seen him, this gave him content; Luke 2. Lord, now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation.  
7. Light is in antipathy with darkness; in which all things are frightful and unintelligible; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things are illegible in the dark, and all things are frightful too, which are not easily discovered what they are; thence the dark night is a time of terror: but there is an antipathy between light and darkness, and they cannot be both together; Light expels that as a mist before the bright beams of the Sun; therefore it is said, God divided the light from the darkness; for such contraries cannot possibly devil together, or agreed in one.  
Thus Christ is light in antipathy with darkness; Types, Shadows, Vails, Partitions, Clouds, Mists, all dispersed, and were rend insunder when Jesus Christ was fully manifested; he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Life, John 1. 4, 5. In him was life, and the life was the light of men, and the light shineth in darkness, and the darkness comprehendeth it not; therefore Christ is not only the power, but the wisdom of God. 1 Cor. 1. 24. He is made of God wisdom, as well as righteousness, sanctification and redemption. 1 Cor. 1. 30. Thus the reason that the Jews were blind, was, because there was a vail before their faces; they have it until this day. 2 Cor. 3. 14, 16. But their minds were blinded, for until this day remaineth the same veil untaken away, which vail is done away in Christ. They needed not to groap in the shadow when the substance was come so near them; this keeps them in ignorance, to wit, their poring on that which is abolished, and their overlooking the more glorious tabernacle laid on another foundation. Christ as he is this light that is in such antipathy, he came to put away deeds of darkness and evil works. Ephes. 5. 11. That we might not have fellowship with unfruitful works of darkness, but rather reprove them; he came to put away Hypocrisy, which is a lurking in holes, and a loving of darkness. 1 Cor. 4. 5. To lighten the hidden things of darkness, and make manifest the counsels of the heart. He came to deliver from under a cloud of darkness, the pedagogy of the Jews in types, and shadows, and carnal ordinances, which Christ calls their day, and the power of darkness. Lu. 22. 53. Therefore the state whereinto he brings his, is called a passing from darkness to light. 1 Pet. 2. 9 But ye are a chosen generation, a royal Priesthood, a peculiar people, that ye should show forth his praises, who hath called you out of darkness into his marvellous light: and so the state of grace under the Sceptre of Christ, is absence from darkness. 1 John 2. 8. The darkness is past, and thr light now shineth, and the reason is, because he is light, and in him there is no darkness at all, 1 John 1. 5. There is a clear place, Col. 1. 13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: and we may see in what this darkness consisted: Cap. 2. 14, 16, 17. In the hand-writing of ordinances or traditions, or Judaical ceremonies, meats, and drinks, and holy days, and new Moons, and Sabbaths, which things were shadows (only dark adumbrations of things to come) but the body is of Christ: so that as the Tabernacle ceased, when they got a Temple, and the sacrifice ceased when redemption was made, so shadows vanish before the glory of the sun.  
8 Light is obscure as to its original; though it do manifest itself and other things to the eye, yet we are in some darkness about the essence of it, whether it be a flame, or an impression, a substance or an accident, whether it be something or nothing; for accidents must be one of them.  
Thus Christ is light, obscure as to his birth, after the order of Melchisedeck, Heb. 7. 3. Without Father, and without mother, without descent or pedigree, having neither beginning of days, nor end of life: but made like unto the son of God abideth a Priest for ever. Joh. 9 29. As for Moses we know: but as for this man, we know not whence he is.  
9 Light is necessary for employment.  
1. Necessary for walking, Joh. 11. 9, 10. Jesus answered and said, Are there not twelve hours in the day? If any man walk in the day he stumbleth not, because he seethe the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him.  
2. Necessary for searching what is lost, Luk. 15. 8. The woman that hath ten pieces of silver, and loseth one, doth she not light a candle, and sweep the house, and seek diligently till she found it?  
3. Light is necessary for work, Joh. 9 4. I must work the work of him that sent me, while it is day: the night cometh when no man can work.  
Thus Christ is the light, necessary for acceptable service; when the Apostle can do all things, it is through Christ who strengthens him, and you may see this clearly, Joh. 15. 4, 5. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abides in me. I am the vine, ye are the branches: He that abide in me, and I in him, the same bringeth forth much fruit: for without me, or if you be severed from me, you can do nothing.  
10. Light spreads itself and disperseth its beams far abroad; thus Act. 9 A light shone from heaven, so the prison walls could not turn the beams; a light shone in the prison, Act. 12. 7. What cloud can hinder the light, when the glory of the Sun appears! how doth the whole Hemisphere welcome it coming! what a large room will a spark fill with its light and brightness!  
Thus Christ and the knowledge of him, how is the Gospel dispersed in comparison of the law that fleeting shadow, which was confined to the nation of the Jews! but, under the Gospel, or since Christ came, those that were afar of, are made nigh, and we Gentiles who by nature were not branches, are now engrafted into the living olive; Eph. 2. 11, 12. Aliens and strangers, Gentiles in the flesh, of the uncircumcision, without promise, without hope, without God in the world. Now by Christ Jesus we who were sometimes afar of, are made nigh by the blood of Christ. So the Ark, the Testaments, and Aaron's rod, the pot of Mannah, etc. was confined to the temple; thus in the day of atonement the trumpet should be caused to sound throughout all the Land, but no farther, Leu. 25. 11. But now that the light, Jesus Christ, this great Prophet hath appeared, the knowledge of him hath extended far and wide, Rom. 10. 8. But I say, Have they not heard? Yea verily, their sound went into all the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is Emphatical, their words went as fare as there is any habitation in the earth. Thus we meet with the Queen of Sheba, coming from the utmost parts of the earth, to hear of Solomon, but Christ was greater than he; the wise men of the East saw his star at such a distance, and they came to worship him; and this was the Jews fear that it should spread abroad, Act. 4. 17. When the Gospel was manifest, and they could not deny it, than they thought to hinder it here; but say they, that it spread not farther among the people, let us straight threaten them that they speak not more henceforth in this name. The name of Jesus cannot be clouded though it fall in a wilderness; cannot be extinguished, though mighty waters are let in upon it, Luk. 17. 24. For as the lightning, that lighteneth out of the one part of heaven, shineth to another part of heaven, so shall also the son of man be in his day; but first he must be rejected, and suffer many things from this generation; and thus you may see how Christ resembles a Prophet.  
2. I shall now give you a few Directions concerning what our behaviour aught to be to Christ under this relation.  

1. I shall beg leave to speak a word or two, to my Reverend Brethrens in Christ, and sons of the Prophets.  
2. To the people, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the multitude.   
1. To the Sons of the Prophets, or the Reverend Ministers of the Gospel, briefly. Let us  
1. Labour to shine, and appear in the likeness of him whose name we preach, and whose office we under take; let us be as lights on a hill top, not only shining, but burning. Let us not be as lights under a bushel to consume without profit; O how did Christ consume himself in the world, all the night burning and shining! Joh. 9 I must do the works of him that sent me. So Joh. 10. 16. Other sheep I have that are not of this fold, them also I must bring in, and they shall hear my voice. How sad a reproof is it that Christ gives to those labourers he saw in the Market place! Mat. 20. 6. He found others at the eleventh hour, and said unto them, Why stand ye here all the day idle! This is the end why the candles are lighted, that they should shine to others; See, Mat. 5. 15, 16. How Christ brings in this as a consequence of their felation, You are the salt of the earth; but if the salt have lost its savour, it is than good for nothing but to be trodden under foot; You are the light of the world; but men light not candles, to put them under a bushel, but on a candlestick and it giveth light unto all that are in the house. Let your light so shine before men, that they seeing your good works, may glorify your Father which is in heaven. This is commendable in stars, in darkest nights they shine the brightest; Are there not many in the Land, of whom I have hinted before, and now speak in heaviness of heart, who are enemies to this great light, haters of this Prophet? who do not only sit in darkness themselves, but instead of reflecting the Sun beams eclipse them; whose dark conversation misguids and blinds more than their bright doctrine leads and informs; what do the stars in heaven if they reflect not the beams of of the Sun? and what do the candlesticks in the Church if they be not supporters of the light? I hope my boldness is pardonable; I do not take upon me peremptorily to direct those reverend and holy, of whom I am not ashamed to ask information; yet a small candle may discover the beam, as well as a torch can do the mote; as for the gracious and painful in the Lord's vineyard, they are not concerned: what I say is not intended to you; and as for the impious, and profane (for (proh dolour!) I know of both sorts,) I am not concerned what they think of me; O that none of the vessels of the sanctuary might be empty vessels, nor those dry breasts that are set, or that have undertaken to feed and fill a hungry and an empty people.  
O how necessary is a capacious judgement, and how dangerous is it to cease drawing until it be full! it is more commendable to have a profound and a deep understanding than a gliding & voluble tongue; though it be requisite in the Prophet to speak, yet more requisite to know; therefore of old the Prophets were called seers, workers, and labourers, but never till of late days that I meet with were they called Speakers; nay, Prophesy by the Apostle is preferred before speaking with tongues, 1 Cor. 14. 5. I would that you all spoke with tongues, but rather that ye prophesied; for greater is he that prophesieth, than he that speakesh with tongues, except he also interpret. For in that one may speak what neither their selves, nor their Hearers understand; May not this be judged a reason why so many in the land be in by-paths, and go astray, because there were more Speakers than Labourers, and more Deluders than Guides!  
Two things that make the condition calamitous, and that is when the Prophets are either ignorant or unclean; these you may see in the Prophecy of Hosen; Hos. 4. 6. My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee; thou shalt be no Priest to me, seeing thou hast forgot the Law of thy God. And what shall they be than, that never knew the Law of their God And as for pollution or defilement, see the same Prophet, Hos. 9 7, 8, 9 The days of visitation are come, and the day of recompense is come; and the reason is, not only because the Prophet is a fool, and the spiritual man mad, but for the multitude of their iniquity, and their great hatred, and because the man of the Spirit (for so Prophets are called) hateth the house of God, and they have corrupted themselves, therefore will the Lord remember their iniquity, he will visit their sin. Hence the Apostle promotes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fulfilling of the Law, that love or charity to God far beyond his power of speech. Though I speak with the tongues of men and Angels, and have not this Love, which is the spring and principle of subjection to the royal Law, (as I have said before) yet I am but as a sounding brass, and as a tinkling Cimbal. Nay, though he have the gift of Prophecy; and understand mysteries as they do, and can do miracles as they were want to do, yet without this all would be nothing.  
2. Let us labour to minister holy things with holy hearts, to reach out spiritual food with washen hands. Prophet's aught not only to have light in the understanding but heat in the affection. How should the Prophets of Christ who are lighted, and set up by him, be burnt up with zeal for him! which heat would 'cause a thirst in the sold that could not be quenched without some refreshing streams from the fountain; they who tell others the way, had need walk in it themselves, or their hearers will think they speak untruths. O how sad was Elijahs condition, when he only remained a Prophet of the Lord! but Baal● Prophets were 450.  
Illuminated directions and scandalous conversations are nothing but truth in unrighteousness: For this purpose was that judgement denounced. Jer. 23. 9, 10, 11, 12. Mine heart is broken within me because of the Prophets, for the land is full of adulteries; and because of swearing, the land mourneth; for both Prophet and Priest are profane; in my house have I found their wickedness, saith the Lord, therefore their way shall be slippery as ways of darkness, etc. If profaneness be not enough to degrade a Prophet, yet it is enough to blot them out of Christ's book of remembrance. Mat. 7. 22. Many will come in that day, and say, Lord, have we not prophesied in thy name, and in thy name have cast out Devils, and in thy name have done wondered works? And I will profess unto them, I never knew them, Departed; and the reason follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye workers of iniquity.  
3. Let not our light discover all things as they aught to be, but as they are: call not darkness, light; Rebellion, Loyalty; Treachery, Fidelity: call not shadows, substances; forms, power; profane, holy; falsehood, truth: Can light blush at any thing, except because it is privy to darkness? and that is not possible. True light puts no false gloss upon a painted Sepulchre: this would be pleasing to the people; and this is that which a rebellious generation desire most. Isa. 30. 9, 10. Note it, saith the Prophet, that this is a rebelliout people, lying Children, Children that will not hear the Law of the Lord, which say to the Seers, See not; to the Prophets, Prophesy not right things; speak unto us smooth things, prophesy deceits; go out of the way, turn aside out of the path, etc. But should the Prophet harken to this? see their judgement. Ezek. 14. 10, 11. And if the Prophet be deceived, I will stretch out my hand upon him, and will destroy him from my people Israel, and they shall bear the punishment of their iniquity; the punishment of the Prophet, shall be even as the punishment of him that seeketh unto him: And those are ranked among the woeful; Isa. 5. 20, 21. woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that call bitter sweet, and sweet bitter. Brethrens, it is no shame for the Sun to shine in its usual brightness on an evil deed; what will light pull down its beams when it lights on a defiled subject! O than how should they be discovered! And though the world would speak evil of us, if we speak but the truth of their evils: yet it is no new thing. John 15. 18. Marvel not that the world hates you; ye know that it hated me before it hated you: And as Christ, so other true Prophets shall not be honoured in their own Country: Joh. 4. 44  
4. Let us direct our Prophecies according to revelation: surely the travailour must be in danger, where his guide directs contrary to the true way; was not Ahab thus? sincere Michajah spoke truth, though it was unacceptable tidings to the King, namely, that he saw all Israel scattered upon the hill, as sheep without a Shepherd; but he was hated for his pains, and the 400 Prophets were harkened to, who had spoken to please the King, though it was contrary to the mind of the Lord; for they said, Go up up against Ramoth-Gilead, for the Lord will deliver it into thy thy hands, 1 King. 22. 6, 7. Yet see the event, verse 34, 37. The battle was lost, and the King so wounded, that he died. Christ the great Prophet, would neither do, nor say any thing which he had not received from his Father; therefore minor Prophets should shine according only to their illumination; they should speak what they hear, and not run before they be sent; To speak a vision which one hath nor received, makes Prophets false, and causeth shame. Zechar. 13. 4. 5, 6. In that day the Prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive; there is much danger when the Prophets prophesy plenty against a year of Famine; and Peace against a year of War, and salvation to sinners, when they are at the very brinks of hell. See Jer. 14. 13, 14, 15. Than said I, Ah Lord God, Behold the Prophets say unto them, You shall not see the sword, neither shall ye see the Famine; but I will give you assured peace in this place; than the Lord said unto me, the Prophet's prophecy lies in my name. I sent them not, etc. They prophesy unto you a false vision and divination, and the deceit of their hearts; therefore they shall perish by sword and famine, and the people shall be cast out in their streets; for the Lord will pour their wickedness upon them. Surely to proclaim peace to sinners is a dangerous message, when there is no peace to the wicked, saith the Lord Thence they are termed to be like Foxes in the deserts that go about to deceive, who have spoken, and have seen no vision, Ezek. 13. 3, 4. This Law God gave of old, that Prophets as Ambassadors should not stir, nor vary an inch from their instructions; O that this sin could not be laid to any of the Prophet's charge. Deut. 18. 20. But the Prophet which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, that Prophet shall surely dye; and whatsoever the vulgar may say of revelations, though they are not in that manner visible to bodily eyes as formerly; yet the Messengers of God have private instructions many times what to deliver; he of old spoke by the Prophets, & now in latter times he hath spoke by Christ; and those that he fends, though they cannot clearly discern this appearance, who have not the Sun risen upon them, for the Gospel is mysterious, yet there is a revelation made by the Sun. Mat. 11. 27. They are indeed humble truths, and therefore a Pharisaical people will not stoop into the grave to found them. God makes his own his Secretaries, those to whom he reveals himself; the secrets of the Lord are with them that fear him; and though some have made bad use of this mercy in promoting their own dreams in pretence of Gospel revelation, and under a colour of divine inspiration, have promoted their diabolical delusions, which may make a sober man look upon them rather as Enthusiasts than Prophets; yet if that be Enthusiasm which Suidas calls so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the whole soul is illuminated by the Spirit of God. I could wish that all the members of the Church of God, and all the Professors of the Gospel of Christ were Enthusiasts; for this is the way wherein Christ now reveals his Will, by enlightening the understanding, and shining into the soul of man by the glorious rays of his divine light.  
2. Here are two or three directions to the people, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the multitude that sit under the light of Prophets.  
1. Take warning of the Prophets; When you hear Christ's voice, or the voice of his Messengers, be diligent, and harken; What! will no persuasion, no terror, no threats divert your courses, nor stop you in the way! than you cannot miss the pit, if you go forward; hath God set Watchmen to preserve your souls! for so Prophets are called; than the enemy will suppress you, and destroy. Ezek. 33. 3, 4, 5. If the Watchmen see the sword come upon the Land, and blow the Trumpet, and warn the people, than whosoever heareth the sound of the Trumpet, and taketh not warning, if the sword come and take him away, his blood shall be upon his own head; he heard the sound of the Trumpet, and took not warning; his blood shall be upon him; but he that taketh warning, shall deliver his soul.  
2. Prise the Prophets of Christ according to their worth; it is dangerous to abridge the Prophets of what is their own: See Abimeleck reproved for it in a dream by God. Gen. 20. 7. Now therefore restore the man his wife, for he is a Prophet, and he shall pray for thee, and thou shalt live; and if you restore her not, know you that you shall surely die; you, and all that are thine; Men are usually valued according to their serviceableness; now we may see what remarkable service the Prophets have done in other times besides their wonders, and their acceptableness with God; see Hos. 12. 13. And by a Prophet the Lord brought Israel out of Egypt, and by a Prophet was he preserved; And see what a Promise Christ leaves upon Record, Mat. 10. 40, 41. He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward; and he that receiveth a righteous man in the name of a righteous, shall receive a righteous man's reward. Thus when Jeroboams hand was healed by the Prophet, he invites the Prophet home, and proffers him a reward. 1 King. 13. 7, 8. But alas! have not the Prophets, the Messengers of Christ, cause now to compalin, Who hath believed our report, or to whom is the arm of the Lord revealed! Isa. 53. 1. Or may not the Lords Messengers make the same objection that Moses made, when God sent him into Egypt; They will ask me thy name, and they will not believe me, nor harken to my voice; for they will say The Lord hath not appeared to him; and thus do hard-hearted people stop their ears at the Prophet's voice; nay, many, as the Jews did with Stephen; Act. 7. 57 They cried with a loud voice, and stopped their ears, and ran upon him, and cast him out of the City, and stoned him with stones; and was not this the very crime that Christ lays against Jerusalem, for whose desolation he wept! Luke 13. 34. OH Jerusalem, Jerusalem, that killest the Prophets, and stonest them that are sent unto thee! A heavy crime, and the judgement is as heavy, not lesle than desolation. woe to that City where there is the blood of the Prophets found at the great day of accounts; they are so much prized by God, that he reproved Kings for their sakes; and shall they be so despised by men, that they must be hated for the truth's sake! God forbidden; if the Lords anointed must not be touched, than his Prophets must not be hurt, 1 Chron. 16. 22.  
3. Labour for the truth, and the knowledge thereof, as it is in Jesus the great Prophet; and the way to know, is to inquire of Christ, who is the infallible Moderator of Controversal points; it is dangerous to abide in error, like the sandy foundation: what Superstructure soever is laid upon it, it will not abide the storm; it is no safe rock either for a King's Throne, of Peter's Chair, and it is more deformed when it comes from the Prophet; Corruptio optimi pessima, greatest lights becoming false guides, lead many wrong; the sharper the edge is, it doth the more mischievous execution when it is wrong set; therefore God threatens both root and branch, head and tail; Isa. 9 14. 15. He will cut them both of: and it doth appear who it is that must be thus cut of: verse 15. The ancient and honourable is the head; and the Prophet that teacheth lies, is the tail; for the Leaders of the people 'cause them to err; and they that are led of them are destroyed; in the original it is, Are swallowed up. It is bad in both buyer & seller, to speak falsehood: thus chrysostom complains in his time, as we have cause to complain in ours, Calumniatores vendunt mendacium, heus nostra atas; alas for that age where falsehood is sailable, and error takes place of truth! Now beloved, as ever you would eome to the expected home, labour that you miss not your way; as ever you tender missing heaven, and losing your own souls, inquire after the truth, follow Christ this great Prophet and Luminary, who cannot misguide, who cannot deceive; it is in his breast that truth is hid, in his Gospel that it is discovered: so the measure of judging as well as walking, the line or rule for opinions as well as conversation, is the Gospel; and to differ from that is to be disorderly, to be Nonconformists, Gal. 2. 14. and this was typified to us under the Law, that in Christ only was the ultimate resolve of dubious inquiries, and that was from their Vrim and Thumim, in the breast plate of the Highpriest; the Highpriest who was also a great Prophet, who informed the people of the will of the Lord, as well as offered sacrifice, he wore a breastplate, which was set with ptetious stones, and in the midst was a Damond of great price; so that when the prophet went to inquire of the Lord, (for under that capacity I now consider him, being he was so, Exod. 7. 1. Aaron was Highpriest, and yet Moses his Prophet) he lift up his hands to heaven, and if he had not the filia vocis, the voice from heaven speaking to him, neither did found the testimony of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inspiration of the Holy Ghost, than he beheld the Diamond, in the breastplate, and this was the way of discerning; if God was pleased, than Adamas ardentissimo splendore promicabat, radijsque fulgentissimis coruscare quodam modo videbatur; the stone appeared exceeding brigh and Orient; If God did not promise' to hear their cry, nor answer their desires, than Lapillus nihil quicquam commutatus, sua se specie continebat; there appeared no alteration at all in the stone; if God was displeased, sanguineus apparebat, it looked read or bloody; if he threatened death, nigro obfuscari videbatur; than it looked dark and black; thus they consulted by their Urim and Thummin; and this should direct us to Christ when we hesitate in the determination, of the nearest or the directest way; he only is able to declare the will of the Father, for no man knoweth the Father, but he to whom the Son will reveal him. Mat. 11. 27.  
4. Wound not Christ privately; he is a Prophet, he knows who it is that wounds him though they pretend to heal. O how large a volume of folly was it in those people, Mat. 26. 68 to think to blind Christ, and than to spit in his face, and bufet him and smite him with palms of their hands, and than to cry Prophecy unto us, thou Christ, who it is that smote thee! O are there not many in the world, nay professors that deal thus with Christ! take heed of wounding him that hath such a descerning eye, that nothing can be hid from; think that Christ only winks at you, but he will not put it up.  
5. Humble yourselves and harken what Christ saith by his messengers; this was part of the evil which was percedaneous to the captivity, that Zedekiah humbled not himself, before Jtremiah the Prophet, speaking from the mouth of the Lord; and not only Zedekiah, but also the people mocked the messengers of God, and despised his words, and misused his Prophets. until the wrath of the Lord risen against the people, until there was no remedy; a sad state to be diseased and to despise the Physician: a dangerous journey, when the travailour misuses the Guide. We read that Hezekiah his solemn sacrifices were all ordered according to the commandment of Gad the King's seer, and of Nathan the Prophet; 2 Chor. 29. 25. O shall not our conversations than be regulated according to their directions! and what a check was it that Naaman's servants put upon their Master! 2 King. 5. 13. My father, say they, If the Prophet had bid thee do some great thing, wouldst thou not have done it? how much rather than, when he saith to thee, Wash and be clean? Implying that great things are not to be denied, when the Prophets command them: and what more is it that the messengers of Christ desire of you? is it not your cleansing they breathe for? is it not to present you a holy sacrifice, acceptable to the Lord that they labour for? is it not that your souls may be saved, that they are so earnest with you for? O than what mean you to stop your ears, or to refuse obedience when their commands are not more than what they have received from their Lord and your Lord! and consider if you will not hear, what Christ your Prophet shall say at your peril, Act. 3. 22, 23. And Moses said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethrens, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, tbat every soul which will not hear that Prophet, shall be destroyed from among the people. O deaf and stubborn hearts, hear and tremble; therefore let not that dissuade you, because they prophesy no good; perhaps it is most true; and what they have received from the Lord, would you have them to fashion, and altar it according to the time or place, (no Nineve must be told of their sin) or not rather to bring the place into conformity to the direction which they have received? and for any man to be hated because he prophesies not good to sinners, is the worst sin of all; it is no lesle than an unaccountable usurpation to constrain the eye to carry other colours to the understanding than the object is clothed withal; to expect to be healed & never hurt, to be guided and yet never controlled, takes away the essence of the offices; the very multitude of the Jews, you may see, what esteem they had on a prophet, Mat. 21. 46. so that when the chief Priests, etc. would have apprehended Christ they feared the multitude, and it was because they took Christ for a Prophet; and now there needs no other ground of fearing the multitude than to be a prophet; those that speak the truth are hated; it is a sign that iniquity domineers, and every one refuses to take direction; than it shows that they make no difference of ways, the way to heaven or hell is of the same moment with them, so they be but passing forwards; O Christians, if Christ be a Prophet, than sit in the light, & have not fellowship with the unfruitful works of darkness, but rather reprove them! Eph. 5. 11. Shall the children of the borders, be wiser than the children of the Kingdom! will the one hate the light for fear of reproof, and will not the other hate darkness for fear of defilement! will one hate light, for fear it correct him! and will not the other hate the darkness, for fear it corrupt him! we need not be afraid of sunburning or surfeiting by Gospel-truth; though we look worse in the eye of the world, yet better in the eye of Christ; though black, yet comely; though contemptible to the wicked, yet desirable to Christ; and is it not more refreshing for your souls to sit under the warm beams of the sun, than to loose yourselves, and groap in Egyptian darkness? Is it not more noble and praise worthy to contemplate God's glory, and inquire in the temple, than to feed our swinish nature in the cave, and den of fleshly delights? but because some seem to have good grounds of their contrary walking, & a sufficient pledge for their refusal to obey the command of the Prophet, I shall a little examine them, and leave them to fall of their selves; and most of their objections, may be brought under these four.  
1. Some refuse to come to the light of this great Prophet, because it is too glorious an object for their eyes; they are not able to behold it, and therefore they desire to be excused; they tell us, they are not Eagle-eyed, and they cannot look upon the brightness of the sun; they cannot pierce into Gospel mysteries, they are not able to discern any brightness in them, which others admire so much. I shall only say this to such, if you cannot behold that brightness, and cannot look upon the Gospel-truth and the Sun of righteousness, than you are not right bred: you are not of the second birth; your eye is weak, you yourselves are aliens and foreigners, borne in some cold Climate, if you cannot behold the sun, when you come under the Aequator, the place where it shines brightest.  
2. Others refuse to come under the light of this Prophet, because the light is not conveyed in the channel which they are impropriators of, or at jest claim a propriety in; when light is not conveyed in their line, they suffer it not to come near their eye when the Prophet comes not in the way wherein they use to travail, they will not receive him; nay, many stubborn hearts will not entertain a message, if the messenger come not in the way which they use to walk in, though his way be plain, and his message necessary, for life and death; now this is not fair dealing with Christ; may not he who is the way, be permitted to choose his own steps; or shall Christ rare worse, or the truth have harder entertainment, because it is dispensed by one you love not, or by one you know not? shall want of affection to the dispenser alienate your hearts from the dispensation? This is not ingenuous.  
3. Others say, they fear, being made black and contemptible, if they should fit under the light of this great Prophet; for we see the Negroes, the Aetheopians are made black, and are deformed by sitting under the sun; as to this, I confess the Evangelic soul, that inhabits the land of light, where the sun is vigorous, and where they lie under the beams of the warm influence of the sun, they are much altered, both in nature, constitution, and complexion; alia vita, alia diaeta, all things are changed, and become new, but that they are deformed, that I deny: in deed the world thinks a Negro deformed, but they cannot be judged so by us, in reason, except we knew our shapes to be the patterns of beauty, which they are not; so the world thinks true Gospel worshippers to be a strange, ugly inshapen people, though it is a real ornament, and their real Glory to be so; for therein they come nearest the true pattern who is Christ; true worshippers are made like the infallible image of comeliness, which is only in a resemblence to Jesus Christ.  
4. Others will not come to the Prophet, because he tells them of their faults: not to the light, because it detects their errors; they hate the light for discovering, and the Prophet for telling the truth; they will not come to the light, for fear their deeds be reproved; OH in my apprehension, this is a great impediment, for none love to be told of their misdemeinors; many therefore hate the light, because they fear it: oderint quem metuunt, and searching ministers are rendered odious, because they represent sinners as they are; now how irrational is this, shall fear of being told of his faults make the child go to bed without his father blessing? aught jealousy of condemnation to make the malefactor hate the judge? this was the reason why the evil spirits could not abide Christ, because he came to condemn them before their time; therefore did Josephs brethrens hate him, because he was to be their overseer, Gen. 43. 18. poor soul, is this the reason why thou wilt not come to the Touchstone, for fear of being discovered! than it is an argument thou art not currant: darest thou not come and lie in the light, and let the Gospel, the Prophet come and pass sentence on the colour of thy sins! than they may be suspected to be of a scarlet dye; O how sad is it to lie in this state! sure it is nothing but darkeness that makes men love darkness: and if men love darkness rather than light, than it is a sign their deeds are evil; consider how sad it is to lie in darkness, and you will the sooner be drawn to the light; is not darkness a state wherein one may easily err? the poor soul wonders, it doth not travail, which is in darkness, though it go never so fast; may not thy soul easily be taken prisoner, easily rob, soon be slain, when thou art in darkness? nothing but mistakes; every bird looks like a Vulture, and every beast like a beast of prey; every sin looks like the sin against the holy Chost: & every spark of grace, like the grace of salvation, when you pass sentence in the dark. Darkness is a forlorn state, thus the work of compunction is expressed, where the poor soul imagines Christ to have forsaken it, and to have taken his leave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were pricked at the heart, that is, they were benighted in dark as to their search of eternal life, in mists, and nights, and clouds, as to the hope of their salvation, which state of compunction is a hell, a torment to the soul: and indeed, hell hath this very Periphrasis, it is darkness, extreme darkness: extremae tenebrae; Math. 8. 12. utter darkness: thus the Ancients used to set out that place of torments, tartarus obscurus, tartara nigra, nox atra tenebris; chaos, & nox, erebusque niger, & tartarus amplus, supplicij carcer opacus. Alas, poor soul wilt thou not come and desire to sit in the light, but choose darkness! than thou art an evil doer, or thou art blind, and canst not see; these be the main reasons why ignorant souls will not come into the light, they are not learned, they are of a different judgement, they shall be jeered, or their evil deeds will be discovered, poor excuses.  
6. Is Christ a great Prophet and a light, than, O than walk while you have the light; you know not how soon the darkness may overtake you. O than your journey will be dangerous! take heed of being benighted in your way, and take heed of a spiritual frenzy, turbine raptus ingenij, of being rapt up with the light of a deluding fancy: alas how miserable a time is it, when men either sit still till the Sun be set, and the night overtake them, or to run at every twinkling of a star! Nunc opus est tanta est insannia transeat omnis Mundus in Antyceras, gramen in Helleborum; the grass of 1000 hills were it turned into Hellebore, would scarce purge some frenzifull apprehensions; and the severest rods were they laid upon somemens' backs, would not make them stir before darkness comes upon them, O therefore, Christians, observe what Christ saith, Joh. 12. 35. Yet a little while is the light with you; yet a while and you shall leave of this Prophet, and the voice of the Prophet; Walk while you have the light, jest darkness come upon you, for he that walketh in darkness knoweth not whither he goeth; but if you refuse, I shall only mourn for you, I can not help you; and shall shut up what I say of this second office of Christ in the Prophet's words, Jer. 13. 15, 16, 17. Hear ye, and give ear, be not proud: for the Lord hath spoken. Give glory to the Lord your God before he 'cause darkness, and before you feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness. But if you will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore, and run down with tears because the Lord's flock is carried away captive.  
3. Consider Christ as your High Priest that came to take a way the sin of the world, as shall be shown hereafter, that Christ executed the office of the Priest; I need not speak to those who have read the Epistle to the Hebrews; only let me speak something to these particulars, which I hope may add some light to the explaining of Christ design in the Gospel.  

1. The Resemblance that is between Christ and the High Priest of the Jews.  
2. How Christ did not only resemble, but transcend any, nay all that went before him in that office.  
3. Give a few directions how we aught to walk under such a consideration.   
1. The resemblance between the High Priest and Christ.  
1. The high Priest of the Jews was to be the firstborn, therefore we read that every firstborn was to be sanctified from the womb: there was a holiness that did distinguish them from the vulgar, thence called Profanum vulgus, because not reputed so holy as the first born; therefore we read that Esau is called a profane person for selling his birthright, Heb. 12. 16. That is, he lost the right of being Priest (for that was the right of the firstborn) and he become one of the common people. That the firstborn was thus separated, we sinned, Exod. 13. 2. Sanctify unto me all the first born; whatsoever openeth the womb, both of man and of beast, it is mine. The first born of beasts to be the sacrifice: of man, to be the sacrificer: and if they were not set a part for the Lord, than they were to be redeemed for five pieces of silver, Exod. 24. 20. Which sum amounted to the price that Christ was sold for; therefore the first born was in a peculiar manner given to the Lord; thus it was an unwonted thing, very remarkable, that one first born should not be chief, 1 Chron. 26. 10. Since the chief of the sons of Hosah, and it is added in a parenthesis, (although he was not the first borne, yet his father had made him the chief) as though it crossed the custom used amongst them.  
Thus Christ is High Priest, the first borne, the chief of the family of God (redeemed shall I say) indeed the Jews paid the price of his redemption, thirty pieces of silver to Judas, though it was not their intention he should thereby be redeemed, for they sacrificed him when they had done; that he is the first borne, See Luk. 2. 7. And she, meaning Mary, brought forth her firstborn son, and wraped him in swaddling clothes. etc. Thus Rom. 8. 29. To be the firstborn among many brethrens: is thus to be conformable to the image of his Son. And Col 1. 15. 18. it is very clear, by him we have redemption, the forgiveness of sin, who is the image of the invisible God, (as sons are of their fathers) the first born of every creature; and he is before all things, and he is the head of the body, the Chirch, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginning, the firstborn from the dead, that in all things he might have the pre-eminence.  
2. The High Priest was to marry a virgin, Leu. 21. 13, 14, 15. He shall take a wife in her virginity; a widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife. Neither shall he profane his seed among his people; for I the Lord do sanctify him.  
Thus Christ is High Priest; one who desires your pure love; his Spouse must be betrothed singly in the virginity or purity of the heart (for virginity is purities emblem) and he will either marry and bethroth His clean, unspotted, and undefiled, or he will make them so: But though Christ did not fulfil this particular in the literal sense, yet he doth in a mystical and spiritual: and though Christ did not marry a virgin, for he lived a caelibate life, yet he was a high Priest in a more eminent manner; He was born of a virgin, when they were not so; the high Priests sons who succeeded in that office, were to be born of her who was a virgin immediately before. She was wife to their father; for they were the first that came of her body after virginity. Now Christ had the pre-eminence here, his mother was a virgin after his birth, as well as at her Espousals.  
3. The High Priest was to be one of the sons of the people of human stock; for this was a Statute both for Kings and Priests among the children of God. For Kings, Deut. 17. 15. Thou shalt in any wise set him King over thee, whom the Lord thy Ged shall choose; one from among thy brethrens shalt thou set King over thee: thou mayst not set a stranger over thee which is not thy brother.  
2. For Priests, they also should be such as were descended from the Patriarch Levi. Leu. 22. 24, 25. You shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut, neither shall ye make any offering thereof in your land: that was the qualification of the sacrifice, and it follows in the 25 verse, Neither form a stranger's hand shalt thou offer the bread of your God, because corruption is in them, and blemishes in them: this was the qualification of the Priest.  
Thus Christ was born of a woman, and become like unto us, sin only accepted. Heb. 2. 14, 16, 17. Forasmuch as the Children are partakers of flesh and blood, he also himself took part of the same; for verily he took not on him the nature of Angels, but he took on him the seed of Abraham.  
4. The High Priest was to look that the ways to the Cities of Refuge were so leveled, that the Malefactor might escape the hand of the Avenget of blood.  
Thus Christ had his Harbinger before him uttering his voice: Mat. 3. 3 Prepare ye the way of the Lord, make his paths strait; removing the stumbling blocks, that Christians might not be hindered in running the way of salvation: and as that practice was an intimation of the mercy that should be in the High Priest, we found it fully apparent in Christ. Heb. 2. 17. That he might be a merciful and a faithful High Priest, in things pertaining to God, to make reconciliation for the sins of the people; for in that he himself hath suffered, being tempted, he is also able to secure those that are tempted.  
5. The High Priest was born to this dignity, he was not chosen, neither did he make himself by power or policy. Heb. 5. 4. No man taketh this honour to himself, but he that is called of God, as was Aaron.  
Thus Christ is High Priest born, the only begotten Son of God, not taking this dignity to himself, but it was given. Heb. 5. 5. So Christ also glorified not himself to be made an High Priest; but he that said to him, Thou art my Son, to day have I begotten thee.  
6. The High Priest was to have to do with things which belonged to God. Heb. 5. 1. For every High Priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.  
Thus Christ is High Priest, who hath to do with the things of God, or divine service, in that forementioned place. Heb. 2. 17. A faithful and merciful in things pertaining to God, to make reconciliation for the sins of the people: and the higher Christ ascended, the more divine was his service. He who is in heaven, is not now so much employed in raising the dead, in feeding the hungry, in letting out vineyards, in curing the deaf, blind, lame, lunatic, leprosy, etc. but in more divine services, in heavenly works, divine gifts, inward impulses, secret whisper, in declaring the hidden Mannah of the Kingdom, the Mysteries and the Oracles of God, broken hearts, melted souls, holy tempers, quiet spirits, submissive frames, inward relishes of divine joy; such things as have a tendency to purify the conscience, Heb. 9 9  
7. High Priests were to intercede for the people. Thus Christ is high Priest at the Father's right hand, interceding for the sins of the people: This was prophesied of him: Isa. 53. 12. It is fulfilled in the Gospel: Rom. 8. 27. & 8. 34. It is Christ that died, nay rather, that is risen, and maketh intercession for us. And Heb. 7. 25. Wherhfore he is able to save to the uttermost all that come unto him, seeing he ever liveth to make intercession for us; But of this before.  
8. The High Priest was to regulate the worship, and had the management of the Covenant, and had power to agitate affairs between God and man. Numb. 25. 11, 12, 13. Phineas the son of Eleazar, the son of Aaron the Priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the Children of Israel in my jealousy, wherefore behold, I give unto him ●y Covenant of peace, and he shall have it, and his seed after him, even the Covenant of an everlasting Priesthood, because he was zealous for his God, and made an atonement for the Children of Israel.  
Thus Christ is high Priest for ever, and hath the Covenant writ on the tables of his breast, who is the infallible word of truth, and who alone is able to direct how the Father will be worshipped. John 4. 21, 22, 23, 24. Jesus saith, Believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father; the hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth; for the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth; And the woman could immediately confess that the Messiah would come, and show them this, and all things else, not knowing it to be Christ who spoke to her.  
9 The High Priest was the Chief in that great Council in their Sanhedrim. The chief Priests and Elders were the men that were so often called, and gathered together to determine concerning Christ. Mat. 2. 4. & 21. 15. & 26. 3. Than assembled the chief Priests, and the Scribes, and the Elders of the people into the palace of the high Priest, and consulted, that they might by subtlety take Jesus and kill him; So when they had apprehended Christ, they led him away to Caiaphas the high Priest. Mat. 26. 57 The high Priest had authority of approving of the Prophets, or disapproving. Deut. 18. The High Priest and the Council had power to save or to destroy; the power was radicated in them; therefore Christ upbraids Jerusalem for the death of the Prophets, for there the great Council or Sanhedrim sit in Christ's time. Luke 13. 33. For it cannot be that a Prophet perish out of Jerusalem. And when Jesus foretold his death, he tells it must be in Jerusalem. Mat. 16. 21. Nevertheless I must go to Jerusalem and suffer many things of the Elders and chief Priests, and be killed, etc. for they had power to take away life; and though they tell Pilate when he bade them judge him according to their Law, that it was not lawful for them to put any man to death; yet this must be understood, that they would not crucify any man; and thence it follows, verse 32. That the saying of Jesus might be fulfilled, signifying what death he should die; as though the Jews could not put to death any other way, but by crucifixion; but I rather think, that it was ou● fear of the people, that they would not, they durst not kill him; for we ●●nd that all the people held him as a Prophet, and therefore they durst not lay hands on him, much lesle kill him. Luke 20. 19 and 2. 2. Thus when the Apostles were imprisoned, they were brought out without violence, for the Captains feared the people, jest they should have been stoned. Iniquity was got to that height, that though the Synhedrim had power and authority to put to death, yet they durst not, because the people should than loose their liberty of transgressing.  
Thus Christ is high Priest, who hath all judgement given into his hand; and whomsoever he will, he saveth; and whomsoever he will, he destroyeth. John 5. 22. For the Father judgeth no man, but hath committed all judgement to the Son. And verse 25, 26, 27. For as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgement also, because he is the Son of man; Nay, he hath not only power to kill, or to save the body, but after that, hath power to cast both body and soul into hell fire; whom to disown and reject, is condemnation; and whom to know, is life eternal.  
10. The High Priest cleansed the Lepers; by which disease was typified the grand mystery of the Gospel, to wit, Christ's coming into the world to take away sin: And here I shall a little more enlarge myself, that the meanest capacity may understand how his soul may be cured. And what was the end why Christ was manifested to the world? It was to cleanse and purify to himself a peculiar people, etc. typified by the high Priests, cleansing of the Leper: where I shall first speak something concerning the Priests taking away this disease.  
2. Concerning Christ's taking away sin.  
1. Concerning the taking away the Leprosy, we may consider these three things.  

1. The defilement.  
2. The manner of Cleansing.  
3. The qualification of those that were to be cleansed.   
1. The defilement; here consider these things, which all are not without their signification.  
1. All Leprosies were of a defiling nature; they rendered the party that had them unclean: and more unclean than the touching of any unclean thing. Whosoever touched a Worm, a Weasel, a Tortise, a Chameleon, a Lizard, a Snail, or a Mole, he should be unclean, but than these things might be dead. Numb. 11. 31. But the Leprosy was of a defiling nature, and the Leper defiled all that touched him, though he was alive. Leu. 13. 44. He is a leprous man, he is unclean: the Priest shall pronunce him utterly unclean.  
2. Ordinary things defiled but for a day, They that touched a dead carcase, etc. were to be unclean until the evening; yet we meet, That whosoever touched the dead carcase of a man, was to be unclean for a week; yet never did any thing but a Leprosy make man unclean for ever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as he lived.  
3. A Leprous man's person was not only defiled, but whatsoever he touched was unclean. Numb. 19 22. Whatsoever the unclean person toucheth shall be unclean: Thus sin defiles not only our person, but there is a defilement goeth along with all our performances and duties, etc. all our abomination.  
4. Such was the defilement of the Leprosy, that the Leper was excluded from the Congregation. Numb. 5. 2. Command the Children of Israel that they put out of the Camp every Leper, and every one that hath an issue, and whosoever is defiled by the dead: Thus sin, that deep Leprosy, excludes either out of the Congregation, or out of heaven, or out of both. O, it is dangerous to admit the profane to the participation of holy things! they are to be pronounced as against unclean, Leu. 13. 3.  
2. Consider the nature of the cleansing. 1. It was to be done by the touch of the high Priest: it was the Priest only that could pronounce clean, Levit. 13, 13. 37, 59 and Chap. 15. 48. Both house and person must be cleansed by the Priest.  
Thus Christ must be he that cleanseth sinners: there is no name under heaven given, by which we can be saved, but by the name of Jesus Christ. 2. It was not ordinary that the Leprous were healed of their sores, but those abode as long as they lived; therefore when Christ did not only cleanse the Leper but heal him, the Jews looked upon it as a Miracle, Luke 5. 13. There was not only a making clean, but a making whole; see it expressly set down. The leprosy departed from them whom Christ cleansed; but not so with those that the High Priest of the Jews cleansed. 3. Notwithstanding the scars and sores remained; yet after the High Priest had pronounced them clean, they were all admitted again into the Congregation. Thus Gehazi was condemned to a perpetual leprosy, a leprosy for ever; yet we found that after this denouncing the leprosy and uncleaness upon him, he had converse with the King. 2 King. 8. 4. 5. When he was pronounced clean, than he might come into the Congregation, though he was never healed from his sores. Thus Christ may by justification pronounce, That the guilt shall not be imputed, though the filth be not wholly taken away by sanctification as long as a man liveth. 3. Consider the qualification of the persons that were to be cleansed, and that was, they should be all over sores, wholly defiled, & than should they be pronounced clean. Leu. 13. 12, 13. And if a Leprosy break out abroad in the skin, and cover all the skin of him that hath the plague, from the head even to the foot, wheresoever the Priest looketh, than the Priest shall consider, and behold, if the Leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is turned white, he is clean. A strange Law, than to be pronounced clean, when the defilement hath wholly overspread the flesh.  
Thus Christ, those whom he leaves, must acknowledge their case desperate; those whom he heals, must confess themselves to be very sick; the sinner must acknowledge himself sinful, before he look after a Saviour, or before Christ will come down to save him.  
2. Something concerning Christ's being High Priest in this regard, who came to take away sin: he was in this respect a High Priest; and for this end was he manifested, that he might take away the sins of the world; to raise the dead, to cleanse the defiled, to heal the Lepers, to give sight to the blind, etc. Here I shall show:  

I That Christ the High Priest takes away Sin.  
II What it is in sin that he takes away; and how.  
I That Christ came to take away sin, Eph. 5. 2, Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God, for a sweet smelling savour. Thus Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us. This is proved also, 2 Cor. 5. 21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. This John testifies at the first sight of Christ; John 1. 29. Behold the Lamb of God that taketh away the sins of the world. It would be no hard task for me to multiply Texts of Scripture to prove this: but I shall wave that, and lay down only these two relations of Christ which he came in; both which witness in their own natural acceptation that this was his end in descending from the Father.  
1. In as much as he become our surety: which Office is apparent to evety considerate eye, that its tendency is to quit and set free the party bound and under obligation. Heb. 7. 20, 21, 22. And in as much as not without an oath he was made a Priest; others were made or consecrated Priests without an oath; but of him the Lord swore, and would not repent, Thou art a Priest for ever after the order of Melchisedeck; by so much was Jesus made a surety of a better Testament: and upon this account was it that he had a body prepared, namely that he might pay the debt which the sinners could not do; and upon this account was it that he was made under the Law; for men that are Sureties, before they enter into bond, are free from Law; but after, have the debt of the Debtor laid to their charge: Thus Christ, Gal. 4. 5. But when the fullness of time was come, God sent forth his Son, made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of sons.  
2. In as much as he become our Advocate: which Office also denotes taking away of guilt. Advocate▪ are in order, and exercised about the justification of their Clients: and Christ is thus our Advocate, who pleads for us; as our Surety he offered Estate for Estate, body for body, goods for goods, life for life: so a● Advocate he pleads our cause before the Throne of Justice; and two ways he doth this.  
1. Justitiam & Meritum apud Deum comparando; He pleads the Law to be fulfilled, the debt to be paid; he pleads that he hath paid the price in his own person; and than what can further be laid to our charge? Heb. 9 24, 25, 26. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the High Priest entereth into the holy place every year with the blood of others; for than must he often have suffered since the foundation of the world; but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself: What can be more clear? Thus it follows, Heb. 7. 25. Having such a Priesthood, he is able to save them to the uttermost, that come unto God by him; seeing he ever liveth to make intercession, to pled, or to advocate for us.  
2. Preces nostras ut acceptae reddantur, Deo offerendo: if that will not prevail, though there is no doubt to be made of it, than he presents our prayers and petitions to the Father, and so they become acceptable: this is the office of Advocates, not only to pled satisfaction, but to present the Prisoners Petition; this doth Christ; Reu. 8. 3, 4. And another Angel came, and stood at the Altar, having a golden Censer; and there was given unto him much incense, that he should offer it with the prayers of the Saints upon the golden Altar which was before the Throne: and the smoke of the incense which came with the prayers of the Saints, ascended up before God out of the Angel's hand.  
2. Now in the second place let us consider, What it is in sin that Christ takes away, and how he doth it: and here consider these things which Christ takes away, and than he leaves but little behind.  
1. The guilt of sin. 2. The filth or stain. 3. The power and dominion. 4. The sad and undoing consequences of sin: all which Christ the High Priest takes away in believers.  
1. The guilt of sin is taken away by Christ, which doth comprehend these things in it, which I shall speak to in particular.  
1. Imputation. 2. Debt. 3. Obnoxiousness. 4. Mortality; which four things when I have shown that Christ takes away, there will remain nothing in the nature of guilt, but it will be removed.  
1 To the making up of guilt, there is required imputation; and until this, there can be no sense of the guilt of sin, until sin be laid to the charge of the soul; and until the spirit convinces us, and makes conscience point at us, and say, we are the men, and women, there wiil be no sense of sin; the soul is not apprehensive of offending, until the offence be imputed, and particularly applied. Thus we found as soon as the sense of Sauls carriage was charged home upon his conscience, and he found a witness in himself, telling him that David had not done so with him, than he lift up his voice, and wept, 1 Sam. 24. 17. 18. Thus when the sinner can say, Lord, I am the man, I am the Traitor, the Rebel, than guilt gins to appear, and that is terrible; this voice when it imputes sin, it makes the stout heart to tremble, as the Law did, and the thunders and lightnings that were heard than; Exod. 19 16. For I may say by this is the knowledge of sin, as well as by the Law; so we found as soon as the sense of sin was imputed to the Jailor in his own breast, than he called for a light, and sprang in, and trembled, and fell down before Paul and Silas; O than men and brethrens what must we do to be saved! Acts 16. 29. This is the first thing that is employed in guilt, an imputation of the offence, or an application of it to the soul.  
Now Christ the high Priest he takes away this imputation of sin, by taking the fault to himself, and so laying our iniquities on his own shoulders, and bearing our transgressions in his own person; he discharges the soul of it, and takes their accounts on his score, and says, Let your sins be at my peril: and thus he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Minister of reconciliation, having quit us from Imputation, and applied the offence to himself; and that this is enough for the removal of imputation, you may learn from the first sin Every one in Paradise did but desire this, that they might remove the imputation from themselves, and lay it on another, and that they thought would quit them; so Adam laid it on Eve the woman, and Eve laid it on the Serpent the Tempter. Now though the conscience do charge sin home, and bring into fear and thraldom, and represent the Executioner, the sentence and condemnation; yet the soul is really free, where sin is not imputed to us, but to another. And this Christ takes upon him; Heb. 9 28. christ was offered to bear the sins of many, and to them that look for him he shall appear without sin. Thus it is clear, 2 Cor. 5. 18, 19, 21. All things are of God who hath reconciled us to himself by Jesus Christ, and hath given to us the Ministry of reconciliation; to wit, that God was in Christ reconciling the world to himself, not imputing their trespasses to them: for he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.  
2. In Gild, or to the essence of guilt there is required debt, and this follows upon imputation; for until imputation, debt is not acknowledged; till debt be acknowledged, the sinner justifies himself, and thinks that he is clear from the blood of every man, and no man can lay a farthing to his charge; so that he is like the Pharisee, no debtor to the Law, but he hath done all things contained therein, paid every man his own, fasted twice a week, is no Extortioner, no Murderer, etc. Luke 18. 11, 12. But you may see in the Publican, as soon as he had imputed his sin to him, he doth not stand to justify himself, but to pled a Debtor, and beg mercy; he durst not so much as lift up his eyes to heaven, but smote upon his breast, and said, Lord be merciful to me a sinner: therefore in that implicit confession in the Lord's Prayer, Christ when he teacheth us to ask forgiveness, he at the same time teaches us to call sins debts; knowing that none can really desire to be forgiven, where they think they own nothing. Mat. 6. 22. And forgiut us our debts, etc.  
Now Christ our High Priest removes this debt, Obligando se pro debitis nostris, binding his person for our trespasses and engagements, by becoming our Surety for us, and entering into bond on the behalf of our souls; being made sin, that we might be made righteous; being the sacrifice, upon whom the Debt of the Sacrificer was laid; and thus he rescues us. This therefore was called Grace, as indeed it was; for he paid our debts, though he was under no previous obligation to us; nay, though Christ knew our poverty, and that we were never able to pay the score of sin, or to repay him, should he lay down his life for us: and though he knew, in case of our insufficiency, the price would be required of him who was become our Surety; yet he would bind himself on our behalves; O this was free grace, to undertake to pay our debts for us, when he was in no debt to us: therefore the Apostle magnifies Grace, which bond Christ on our behalves, when we were strangers, nay, enemies to him by wicked works. Rom. 5. 8.  
3. There is considerable in guilt, Obnoxiousness, which follows upon the imputation of the debt: for as soon as debt is laid to the charge of the soul, and imputed to it, O than there is an ingenuous confession of guiltiness, which carries with it the sense of the breach of the Law, and obnoxiousness to the Law, or a being liable to the penalty of the Law; and than the sinner sees himself under threaten, curses, condemnation: and if he be not stupefied than under the sense of his obnoxiousness, must either openly resist, and bid defiance to the Lord of hosts, or else he must fall down, and cry for mercy, & pardon for the Lords Christ's sake. Whilst a hard heart can evade debt and imputation, he will; but when sin is laid to his charge, than he becomes a Debtor, and obnoxious, agreeable to the evidence in his own conscience; and when this is demonstrated to his face, than he must either did defiance to God, or fall down, and implore his grace: thus the brethrens of Joseph evaded, being obnoxious as long as they could; but when he came with evidence upon them, and told them, that he could certainly divine, than they stood out no more, but cried, What shall we say to my Lord, what shall we speak, or how shall we clear ourselves? God hath found out the iniquity of his servants; behold we are my Lords servants, both we, and he also with whom the cup is found, Gen. 44. 15, 16.  
Now Christ our High Priest takes away obnoxiousness, Personam suam nostro loco offerendo, by putting his person into our place: for the Law would not be satisfied without blood, for without blood there is no remission; and God having us under engagement, (to speak after the manner of men) sues his bond; and being we were unable, the Surety is found liable to the same debt: and thus the iniquity fell upon him, who knew no sin, because he was engaged with us; here was grace, free grace; and it appeared the more, in as much as the strait was greater into which poor souls were brought: thus Christ interposed as high Priest, and not only so, but as a sacrifice; the clean for the unclean, the just for the unjust, the righteous for the sinner, the Creator for the Creature, Cstrist for man, nay for his enemies. Rom. 5. 6, 7, 8. When we were yet without strength, Christ died for the ungodly, and herein was Love commended,  
Christ Decus Coeli.  
Christ the glory of heaven, to become a sinner for us.  
Qui dat Sceptra, gerit de sentibus ecce coronam;  
He that gives Sceptres, was crowned with Thorns.  Quique refrigerium, ipse est solaminis expers. 
He that refreshes others, wanting comfort himself.  Et vitae Dominus mortuus ipse jacet. 
And that the Lord of life should undergo death: O what love is this! Thus Christ entered into the holy place, not by the blood of Goats, etc. Heb. 9 12, 13. And that he could not do this without blood, you may see, Heb. 9 22. And almost all things are by the Law purged with blood; and without blood there is no remission: Thus the sinner stands rectus in curia, clothed in righteousness, having his debt paid by another: which was such a piece of folly to the heathens, Per mortem alterius stultum est sperasse salutem: They counted it folly to expect salvation by another's death: And why might they not count it well folly, to expect the cancelling of the bond, when the Surety had paid the debt?  
4. In guilt there is mortality, being dead in Law: Gild taking occasion by imputation and obnoxiousness, becomes exceeding sinful; and so sin revives, and the soul dies. Rom. 7. 13. & 7. 9 For I was alive without the Commandment once; but when the Law came, sin revived, and I died: And so sin, that it might appear sin, wrought death in him, by that which was good, to wit, the Law, and so he become exceeding sinful. Thus when sin is imputed, and the debt, and obnoxiousness acknowledged, than there is nothing but Plurima mortis imago. the image of death in every corner; Death, Hell, Condemnation, Horror ubique tremor, timor undique, & undique terror, The soul all aghast, an angry God, a broken law, a guilty and condemning conscience, heaven shut, a sentence read, punishment determined, the day appointed, the Executioner ready! and what can there be than but fear and trembling, anguish, pain, complaints, fighs, tears, groans, lamentation and woe! this is the state of guilt, and the state of being dead in Law, which follows upon imputation of sin.  
Now Christ our High Priest takes away this mortality, or the sense of being dead in Law, Meritum & justitiam animabus nostris applicando, by applying his life to us and his righteousness to us, which is done conjunctively with his not imputing sin: thus as he was made sin, that we might be made righteousness; so he died, that we should live: thus the Jews when they killed their sacrifice, used to lay their hand on the head of the sacrifice, and to say, Sis tu propitiatio pro me, be thou my ransom or atonement; neither was the Romans custom much unlike it in their sacrifice; which when they had brought to the Altar, they poured wine on its head, and pulled the hair of, and threw it into the fire, which they called Prima Libamina, the first taste or the foretaste of the offering; and thus John was to Christ; which when they had done, they took hold of the sacrifices head with one hand, and on the horns of the Altar with the other hand, and prayed that the gods would accept that for their sin, and be pacified; Talibus orantem dictis, aramque tenentem. and the party whose sacrifice it was, as though it was he that should have died, had not the sacrifice interposed:  Ille bovem caesurus erat qui proximus arae. 
Thus did Christ; Isa. 53. 4, 5, 6. He hath born our griefs, etc. He was wounded for our transgressions, and the Chastisement of our peace was upon him, and by his stripes we are healed; all we have go astray, etc. And the Lord hath laid on him the iniquity of us all. Thus Christ takes away guilt.  
2. Christ our high Priest, takes away the filth or stain of sin: in which stain these three things may be considered. 1. Defilement. 2. Deformity. 3. Defect; all which Christ takes away.  
1. There is defilement, pollution, uncleanness, like as in the leprosy, Leu. 13. the person unclean, the garments, the whole man, the performances, all unclean; nay whatsoever he toucheth is unclean; thence a sinner's faith is corrupt, practices corrupt, duties abominations; when the scabies peccati, the boil of sin once appears, than may we pronounce the person unclean: for this see Haggai. 2. 13, 14. If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? and the priests answered and said, No. Than said Haggai, If one that is unclean by a dead body, touch any of these, shall it be unclean? and the priesh answered and said, It shall be unclean. Than answered Haggai, and said, So is this people, and so is this nation before me, saith the Lord, and so is every work of their hands, and that which they offer there is unclean. Therefore the duties of sinners is but filthiness, vomit, pollution, wallowing in the mire, etc.  
Now Christ the high priest takes away this uncleanness, this defilement, by washing the soul and the duties of the soul in his blood: thus as in sacrifices, there was the merit of the blood for Justification, so there was the sprinkling of the blood, and cleansing virtue of it for sanctification; Leu. 14. 6, 7. and that was the manner of purification, to dip the Hyssop, etc. in the blood, and besprinkle him that was to be cleansed of the leprosy: Heb. 9 12. 13, 14, 19, 20, 21, 22. read the verses at your leisure, 1 John 1. 7. And the blood of Jesus Christ cleanseth us from all sin, and Titus 2. 14. Who gave himself for us that he might redeem us from all iniquity, and purify (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cleanse, the word that is used for purification, under the Law,) to himself a peculiar people zealous of good works.  
2. There is also a deformity in this uncleanness; sinners are deformed as well as unclean; all parts unshapen, eyes, hands, tongue, feet, heart, head: and look into the soul, and you shall found it like the inside of a grave, full of crawling worms, if not serpents and vipers: as in the body, you would count him a monster where you see the foot and head counterchanged, or were the eye upon the forehead, or the ear on the breast, we should wonder; It is thus with sinners souls, and with the powers and faculties thereof; they are all misplaced; the understanding where ignorance should be; the memory, where forgetfulness should be; hope in the place of fear, and joy where we should show sorrow; desire set on, that object where loathing and disdain should be, love where we should express most hatred, & vice versa: this being contrary to the true pattern of beauty, voluntas Dei, the will of God, it must necessarily follow that men are very deformed, uncaeque manus, faedssima ventris illuvies, pallidus ira, O curvae in terris animae, crooked souls that are thus mishapen and monstrous: like the Chimaera, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: part of a dragon and part of a swine.  
Now Christ our high priest takes away this deformity, by causing us to pass through a second birth: as the potter when his clay doth not bear the image he intended it, he new moulds it and casts it over again: thus those who are thus deformed, they must be born over again, according to his most glorious image, in knowledge, righteousness, and true holiness: in his own likeness, whose image is the pattern of comeliness; for he is the gteat example, according to which every man aught to be framed: thus the more we resemble Christ, the more amiable, and the lesle deformed; rectum est mensura sui & obliqui: by a strait line we may pass sentence on an arrow or on the bow: one whereof is strait, the other crooked; by Christ's life we may either found a Saint or sinner: and this transforming is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the east, the sunrising, the first resurrection: this is a raising one from death to life, an educing an holy life and a strait conversation e potentia materiae, out of these materials that were in themselves crooked, yet were capable of being made strait: thus Jesus Christ the High priest when he designs to make any one strait, he must take them in pieces: & this was it that seemed so difficult to Nicodemus, Joh. 3. as difficult as entering again into the mother's womb: so that conversion or regeneration is called a new birth: and the thing made by conversion, is called a new creature; and we may consider all the accidents of birth are applicable to this work.  
1. In the first birth there is a father, so in the second, James 1. 17. 18. The father of light who of his own will begat us, that we should be a kind of first first-fruits of his creatures. That is the principal father, God: than there a is subordinate father, and that is the minister of the word: 1 Cor. 4. 15. For though you have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.  
2. In birth there is a mother; thus in the second birth: and this the Apostle calls Jerusalem which is above, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Jerusulem which is above, is free, which is the mother of us all, Gal. 4. 26.  
3. In births there is the seed out of which the faetus or the infant is form; according to its variegation, so appears the form of the creature; so of the seed of a Lion comes a Lion, of the seed of man a man, etc. Thus there is an immortal seed, the word of God, which as it is sown, so according to the operation, and retention of the faculties, forms the soul into its own shape; and this is called a being transformed by the renewing of our minds.  
4. There is in the first birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only the natural tendency of the matter to such a shape, but there is an active principle, moulding the parts according to that shape, which they will most freely and naturally receive: thus in the second birth there is the energy of the spirit of grace, going along with the seed of the word: and by this it is that the transformation is made.  
5. In the first birth there are pangs and throws; thus in the second, as all those can experience who have undergone the second birth, and have been struggling for deliverance, out of the womb of sin and bondage, into the liberty of children, the state of grace, the Kingdom of heaven: thus doth Christ take away deformity by new forming us.  
3. There is an other thing in this stain or uncleanness, and that is defect: and this is but a kind of deformity; for defects or redundancyes, either makes deformed; but that there is this defect, we need no more to prove than the very nature of the thing; for sin is absentia rectitudinis or sanctitatis debitae, an absence of what aught to be there, and that is defect: and may we not say of them, as the spirit said of the Laodicean Church, they are miserable, poor, blind, and naked! and is it not God's complaint of sinners that they have eyes but see not; ears but hear not; hearts, but they do not understand: here is defects enough; I may say of the proudest pharisaical, self righteous sinner, as Christ himself saith, Luk. 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is one thing ' yet which thou lackest.  
Now Christ our high Priest, he takes away these defects by supplying us out of his own treasure, his own fullness, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that universal plenitude which the father hath treasured up in him: of that fullness do the children of God receive grace for grace; Joh. 1. 16. For it hath pleased the father, that in him should all fullness devil, Col. 1. 19 thus the empty and defective Church of Laodicea, Christ counsels her to buy of him Eyesalve, and raiment, and food; thus God shall supply all your need, according to his richeses in glory by jesus Christ; Thus Christ takes away the stain of sin.  
3. There is a power, and a dominion in sin which Christ takes away: which dominion comprehendeth these three things; Authority, Interest, and Subjection; all which Christ our High Priest takes away.  
1. There is Authority in the dominion of sin; not only a potentia, but a potest as; not only power in sins commands, but also authority; sin coming into the world now pleads custom; it is not in us only as a tyrant usurping authority, but it is in the sinner as King, as lawful magistrate, in whose commands the soul doth acquiesce; thus sin hath a right over us because we were borne under this government, heirs of wrath, under the power of those parents who were under this government, and therefore we are under it; and seeing this right and supremacy of sin is derived to it by our birth, it is unquestionable; but if this be scrupled, there is another ground, and that is because we have yielded ourselves sins voluntary servants; and this bequeathing of ourselves to the service of sin, the Apostle calls a being sold under sin: Rom. 7. 24. now where there is a sale, the right is conveyed to another; quod venditur, transit in potestatem alterius; we are now sins which hath bought us, or we are sins servants and slaves, because we have yielded ourselves; for know ye not, that to whom ye yield yourselves servants to obey, his servants ye are whom ye obey, whether of sin unto death, or of righteousness unto eternal life? thus death hath a right to all sinners, and sin hath a right to all natural men.  
2. From the sale of ourselves, there follows an interest that sin hath to us and in us: for as I said, quicquid venditur, etc. That which is sold, becomes another's: and we have sold ourselves, for a mess of pottage shall I say! nay for hunger and nakedness, for sorrow and misery.  
3. From this right, authority, and interest, follows subjection, and obedience; for being sold we are to obey, and sin having an interest we are under sins commands, so that in this natural state, sin is uncontrolled, unresisted; when it bids go, we go; when come, we come, etc. Therefore it is ordinary to see, alium libi●ini, alium ambitioni, alium voluptati, alium spei, omnes timori servientes; To see one a slave to to the world with Demas, another to his gold and silver with Ananias, another to his oxen and Land, with the man in the gospel that refused to come at Christ's command; and the reason was, he was under another master: all are thus naturally become servants, some to the pleasure, others to the profits of life, some to the world, others to the body or flesh; Agar is in bondage with her children till this day, Gal. 4. 25. and this Christ tells the Jews when they denied that they were in bondage, he tells them plainly; Whosoever committeth sin, is the servant of sin, joh. 8. 33, 34. and therefore Satan is called a ruler, Eph. 6. 12. A Prince that worketh in the hearts of the children of disobedience, Eph. 2. 2. & sins power is called dominion; and sin a Lord Rome, 6. 14.   

Now Christ our High Priest takes away sin in these respects.  
1. He takes away the Authority, right and claim which sin makes to us, in as much as he hath intervened by purchasing us of the Father, so that his right (I mean as to the new borne and regenerate) supersedes sins right; For though sin was man's lord, in respect of man himself who had offered voluntary obedience; yet in respect of God, sin was but man's Jailer; and God hath not lost his right in us, though we had made defection ftom him, and cast of obedience to him; and Satan made forfeiture of his right, in as much as he went beyond his limits, and laid claim to Christ, in whom he found nothing of his, so he lost right to man; but though there had not been such a purchase, yet the Father gave Christ many souls when he came into the world, and those he rescued, and redeemed, and over those he hath a right, joh. 17. 6. and Act. 8. 28. it is clear that Christ hath bought or purchased the Church of God with his own blood, so that this purchase being of latter date than Satan's, and being of him that had right to cell, the right goes out which sin can claim, and it devolves into Christ, whose we now are, bought with a price.  
2. From the purchase and gift, follows an interest, which Christ hath in his; thus it is with Christians under the Gospel, those whom the Father hath given to the Son, as it was with the Jews under the Law; they were to be holy to the Lord; for he had severed them from among other people, that they should be his, Leu. 20. 26. And in this respect Christ may say of his whom he hath justified, and cleansed, and washed, etc. as God speaketh of the Israelites, Ezek. 16. 8, 9, 10. etc. When I passed by thee, and looked on thee, behold thy time was a time of love, and I spread my skirt over thee, and covered thy nakedness; yea I swore unto thee, and entered into a Covenant with thee, and thou becamest mine; He hath an interest in his, seeing he hath done these things for them; and this interest further engages his mercy to them; for it follows, verse 9, 10. etc. After there was this interest, Than I washed thee with water, and throughly washed away thy blood from thee, and anointed thee with oil: I clothed thee with broidered work, and decked thee with ornaments, and put bracelets on thy neck, and a Crown on thy head; thus wast thou decked, and didst eat fine flower, and honey, and oil, and waste exceeding beautiful, and didst prospero into a Kingdom.  
3. From this right and interest which Christ hath in man, man becomes subject to Christ, that high Priest: so that here you may see sins dominion falls to the ground; for if the soul be subject to Christ, it cannot be subject to Satan; for their Laws are contrary one to another: one cannot obey God and Mammon. But here is one thing more that Christ doth to the overthrowing of the kingdom of sin: for rhough he have now a right and interest, and the sinner in his mind and inward man become subject to Christ; yet Satan he keeps possession, and will abide a wrestle, a combat, a duel before he relinquish. The strong man hath the hold; and until a stronger than he come, though his title be bad, yet he will not give up his place, so that Christ comes by strong hand, and casts him out. Heb. 2. 14, 15. For as much than as Children are partakers of flesh and blood, he also himself took part of the same, that through death he might destroy him that had the power of death, and so deliver them that were under bondage: Therefore as death and sin have had their reign, their authority and power, so Christ will have his: and this you may see, Rom. 5. 14, 17, 21. As by disobedience of one many were made sinners, and sin passed upon all, and reigned over all, as to condemnation; so by the obedience of one, and righteousness of Christ, shall many be made righteous, etc. By the obedience of one, that is, by our conforming to the manner of his obedience, as well as having his obedience imputed to us: and thus we are loosed from the slavish obedience to sin; and this is the translating into the liberty and freedom of the children of God: for the service of Christ is perfect freedom; and this is the state of grace, not to be under the Law, whose commands are mortal and deadly, as sins Laws are; not under Laws, the obedience to which procures death and condemnation; but under Laws, the obedience to which procures eternal life; and though Christ have not wholly taken away this Law of sin in the members, ye he hath enslaved it, and brought it under subject it on: so that sin in the Children of God is not as Pharaoh to the Israelites, a chief Master-Controler, as it is in the wicked; nor one in obedience to whose Laws they take any delight; but as the Gibeonites were hewers of wood and drawers of water: sin serves for good and blessed purposes, that grace may be the more visible; and though it be in the soul, yet it hath not predominancy. Rom. 6. 9, 13, 14, 17, 18 Death shall have no more dominion over them; and yield not your Members instruments of unrighteousness, etc. For sin shall have no more dominion over you; for you are not under the Law, but under Grace. For you have obeyed from the heart that form of Doctrine which was delivered to you; for being made free from sin, ye become the servants of righteousness.  
4. Christ our high Priest takes away the sad and undoing effects or consequences of sin; and this is that which makes sin so dreadful: hell would not be terrible, but that it torments us; fire would not be dreadful, but that it burns and consumes: now there are sad dangerous consequences of sin that makes it so formidable; Tremebundus aggredior: I cannot but sigh to think, much more to speak of them: but I shall but name them.  
1. There is the curse of the Law, or the condemnation for breach of the Law, which takes place from Deut. 27. 26. Cursed be he that confirmeth not all that words of the Law to do them, and all the people shall say Amen. Now this Law knows no respect of persons, no mercy; it cannot be mitigated, so that the Murderer dare not appeal to the sentence of the Law: the Malefactor dare not appeal to the command to be tried by that, but by God and his Country; for mercy is a superadded thing to the command extrinsical, and of a later date; the command knows nothing but obey and live; Rebel and dye; if the Law could he moved to compassion, it were not just.  
Now Christ our high Priest takes away this curse, by being made a curse for us: it is so plain, that I need not speak more to it, than only mention it. Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us; as it is written, Cursed is every one that hangeth on a Tree: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a curse, or execration. which was a name that they gave to their trespass-offerings, because they had the curse and punishment on them, which was due to the person offering.  
2. Another consequence of sin, is, being under the power of death, and being in slavery to the fear of death. Rom. 5. 12. As by one man sin entered into the world; so death by sin; and thus death passed upon all men, in as much as all have sinned: thus poor transgressors that look on their offence, must needs also see the curse approaching, and death ready to overtake them. They dare not die, and yet they know they cannot live: and this is a sad aggravation to their misery. A thought of the grave is a hell: Sinners under the sense of their sin and guilt, dare not more go before the righteous Judge of heaven and earth, than the murderer or rebel dare go before the King.  Vita cum gemitu fugit. 
They die unwillingly, and yet they are under a Law, under compulsion, in as much as they have sinned: & this was it that made Saul swoon when he heard this message. 1 Sam. 28. 19, 20. To morrow shalt thou and thy sons be with me; than Saul straightway fell on the earth, for he was sore afraid; O in aeternum valedicere, to bid far well for ever; this is dreadful! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King of terrors; and it appears pale and wan to a guilty soul; it will arrest as sure as the soul is guilty: for it is the wages of sin, which must be paid to the sinner. And as there is a necessary connexion between work and wages, so there is between sin and death: and as those who have conceived, must bring forth or miscarry, which is worse; so those that sin, shall surely die. James 1. 15. Than when lust hath conceived, it bringeth forth sin; and when sin is finished, it bringeth forth death.  
Now Christ our high Priest takes away this power of death, and the fear of death: having abolished death, and brought life and immortality to light through the gospel. Indeed death did reign before Christ, but he hath brought it under subjection, and hath made sins conception abortive; 1 Cor. 15, 53, 54, 55, 56, 57 Christ hath let us see, that we may so carry ourselves in conformity to him, that corruption shall put on incorruption, & mortality put on immortality; and than death shall be swallowed up in victory; for where the body is immortal, as after the resurrection it shall be, there will be no place for death; and therefore the Apostle triumphs, OH death, where is thy sting! etc. Thanks be to God which giveth us victory through our Lord Jesus Christ: And well may the soul triumph, when death hath lost its sting, and the Law its sentence, and sin its power, and the body its mortality. Thus we see Hebrews 2. 14, 15. That Christ delivers us who through fear of death are all our life time subject to bondage.  
Another consequence of sin, is, the Father's wrath; and this is a burden that no ingenuous child can be under, and be at rest: And this we found to be the sad accent of the aggravation of the Prodigals sorrow, Luke 15. 18. I have sinned against heaven; but that was not all; he had sinned against his Father, and provoked his father, and forfeited his sonship; O this wounded him, I have sinned against thee, OH Father, and am not worthy to be called thy son! To this purpose I have met with a passage of a learned Rabbi Jochanan, who is supposed to be that John, Acts. 4 6. When he began to be sick, and felt himself languish, and grow near his death, his Disciples or his Scholars came to him: whom assoon as he saw, he began to weep; they looking upon him as an holy man, began to comfort him in these words; OH Lucerna Israelis! OH columna Domini, unde istae lachrymae? OH thou Light of Israel! OH thou Pillar of the house of God whence are these tears, and wherefore? to whom he answered; Si me adducturi essent coram Rege carnis & sanguinis; if they were about to carry me before the Kings of the earth, the Kings that are but flesh and blood, who to day are, and to morrow in the grave; though he should be angry with me, Ira ejus non est aeterna, his anger is not eternal; though he should cast me into prison, Vincula ejus non sunt aeterna, his bondage is not eternal; and if he should sentence me to death, and kill me, yet his death is not eternal; and possibly I might pacify his wrath with good words or gifts: But they are about to carry me before the King of Kings, and Lord of Lords, that is from everlasting to everlasting; and if he be angry with me, Ira ejus est aeterna, vincula aeterna, occisio aeterna; his anger will be eternal; if he cast me into prison, his bonds are eternal; if he kill me, his death is eternal; whom I can pacify Neque prece, neque precio, neither with prayer and entreaty, nor with Bribe or Present: and furthermore there are two ways before me; one to Paradise, the other to hell; and I know not whither of them they will lead me; Nun igitur flerem? shall I than refrain mine eyes from tears? This was the sense that those of old had of the wrath of God; and indeed if it be once kindled, who can abide it? The Concomitants of which wrath you may see, Ezek. 21. 31, 32. I will pour out my indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of the brutish men, and skilful to destroy; thou shalt be for fuel to the fire; thy blood shall be in the midst of the land, thou shalt be not more remembered, for I the Lord have spoken it; thus is the wrath of God a consequent of sin.  
Now Christ our high Priest takes away this; he pacifies the Father's wrath by interposing and becoming our Peace-offering. So that though our sins be upon Christ, yet we see the testimony of the Father is, That Christ is his beloved Son, in whom he is well pleased, Mat. 3. And thus the Apostle infers our acceptance; Ephes. 1. 5, 6, 7. Our acceptance is in the beloved, in whom we have redemption through his blood. The Roman Catholics have a ceremony that doth illustrate this, and make it very plain, to wit, their Agni Dei; Certain Wafers of wax in the form of a lamb, mixed with holy water, which they give unto the people; and amongst other things, that these Wafers are useful for, they are good for this; Quoth a fulgore & tempestate fideles & credentes defendunt propter virtutem benedictionis & consecrationis, that they defend the faithful and believer from Tempests, Thunders and Lightnings (which are Emblems of God's wrath in Scripture) by the vettue of their sanctity given to them at their consecration; and if Consecraters add virtue, Christ was consecrated for evermore, Heb. 7. 28. And that this wrath is taken away, see Rom. 5. 8, 9 For if Christ died when we were yet sinners; much more being justified by his blood, we shall be saved from wrath through him. So 1 Thes. 1. 10. Even Jesus which delivered us from the wrath to come.  
4. Another consequence of sin, is, an aptitude and proness to sin, which comes from the commission of sin; Peccando discas peccare; frequent repetitions make an action facile and easy, and so grow into an habit; and this is the method that Satan uses in tempting; A minori ad majus; first creep, and than go; Leviora solent esse haeresium, leviora facinorum initia; first Peter only denies, than he proceeds to back it with an oath, to curse and swear, that he knows not Christ: First dispositions, than habits; thus sin grows from the bud into the stalk, than to the blossom, than the fruit: so that sin grows natural to the flesh; so that the soul may doubt as David did of Saul, I shall one day dye by the hand of Saul, 1 Sam. 20. 31. First sin appears modest; but after familiarity, it grows impudent, and than it clasms authority and right, and so sets up an interest, or a kingdom crossing the kingdom of grace, and at length comes to be a Law.  
Now this Christ our high Priest takes away by working us to a conformity by degrees, and setting up another Law in the mind that resisteth the Law in the members: for as Nemo repent fit turpissimus, no man is desperately wicked at the first motion; so no man gets to the top of piety at the first step, but by degrees. Rom. 7. 21, 22. When the Apostle had complained of his body of death, he presently thanks God through Christ, as taking away that proness and propensity in the flesh by the minds conquest over it. Now as the disposition to sin by frequent reiterating grows into a habit; so doth grace; the way which was tedious, and in which the feet of the soul were not used to tread, by often walking becomes delightsome; and the yoke by often drawing in it, becomes easy, and the burden light.  
5. There is another consequent in sin, and that is bondage, slavery, thraldom; in which bondage these things are considerable.  
1. In bondage there is a subjection; that Agar the mother of bondslaves, and the type of her posterity, was a servant under command, Gal. 4. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bondwoman.  
2. These in bondage have no title to the privileges of sons.  
1. They have no title to the privileges of the father's house; therefore saith Sarah, Cast out the bondwoman and her son, Ger. 21. 10. and Gal. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cast out the servant and her son.  
2. Those in bondage have not right to the inheritance, as sons have; so it follows with Sarah, Cast out the bondwomman and her son, for she shall not inherit with my son, Gal. 4. 30. and Gen. 21. 10.  
3. In bondage there is this considerable, to wit a handwriting, or some Indenture as in binding Apprentices or, booking them, as the custom is at statutes in hireing servants; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the articles in writing.  
Now Christ our High Priest takes away all these; when the High Priest died, it was a year of libery to all captives and bondmen; and so it is in Christ's death; for by this we are both made free from sin, and become the servants of righteousness, Rom. 6. 18. and the Apostle. 1 Cor. 7. 22. tells us plainly, that the Lords servants are all freemen: and as to the right of sons, this Christ entitles us in, Ephes. 1. 10. 11. That all might be gathered together in one in Christ. In whom we have obtained the inheritance of sons; Those that were bondmen, not having any thing to do, not not so much as to take his name into their mouths, now made sons, and adopted, and obtaining the privileges of sons; thus 1 Pet. 1. 3, 4. Blessed be the God and father of our Lord Jesus Christ, which according to his abundant mercy hath begotton us again unto a lively hope, by the resurrection of Christ from the dead; To an inheritance incorruptible and undefiled, reserved for us in the heavens. That inheritance to which we could claim no right by our first birth, he hath begot us again, and of bondmen made us free, of bastard's sons, and so the inheritance is ours; and as for the handwriting which tied us to this bondage, that he also takes away; Col. 2. 13, 14. and being dead in your sins and the uncircumcision of the flesh, he hath quickened you together with him, having forgiven you all trespasses, blotting out the hand-writing of ordinances which was against us, which was contrary to us, and took it out of the way, nailing it to his cross; here are the phrases that do witness the cancelling of this bond, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blotting it out; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he took it from amongst us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fastened it to his cross, in public view; thus we may found at large the manner of the setting the malefactor at liberty which will give great light to the way and manner how Christ sets sinners at liberty from this bondage, and slavery and fear; when any one had done any evil that should 'cause the avenger of blood to follow him, he would flee to a City of refuge, and the congregation should judge between the slayer and avenger of blood, and they should restore him to the City of refuge whether he fled, until the death of the High Priest; but if the slayer should at any time, between his offence and the death of the High Priest, come out of the City into the borders, he should be liable to death (Christ is the alone rock, out of whom there is no safety) but at the death of the High Priest, the malefactor should be restored to his possessions again, Numb. 35. 25, 26, 27, 28. thus we found until Christ's death sin reigned in the world, but he hath now put it under his feet; and while men are under the law of works, though they can sometimes fly to their integrity to save them, yet every small sin is as a coming out of the City into the borders, and than they are liable again to the avenger of blood; but it is not so with those that come to Christ; sin doth not make them dismayed: if we sin we have an advocate with the father; every sin doth not enslave; thus you see the resemblance between the High Priest and Christ, which was the first thing I propounded, in this office.  
2. Let us also consider the transcendency of the office of Christ, and the person of Christ, to this Jewish High Priest, and so we may be more fully convinced of his power and efficacy in taking away sin, which was the great errand why Christ came into the world, as atonment was the special employment of the High Priest; we are but too apt to judge things according to their outward appearance; and thence it is that many think so lowly of Christ; they thought him smitten of God, and that there was no comeliness in him, Isaiah 53. 2. and indeed none can pass other sentence, if they look only at the shell, the flesh; but look at his Archangelicall soul, and you shall found that his nature is according to his works all mysterious, and his worth according to his birth, all glorious within; the glory of the High Priest under the law, was in externalls, in garments and diverss washing, etc. Exod. 28. The coat of linen, the embroidered girdle, the robes of blue which his 72. bells and pomegranates, the Ephod of Gold, the purple and scarlet, the breastplate of the same, the Urim and Thummim, the twelve petious stones, with the names of the 12 tribes, and these were the High Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 golden vestments; but we are not to look for these in Christ, they must be spiritualised, and than Christ puts them on; for his excellency was inward and spiritual; so he is said to be more excellent, being after the order of Melchisedeck, a High Priest for ever.  
1. Christ our High Priest is more excellent, or transcends the High Priests of the Law, in his unction or anointing; Aaron's anointing oil was but made of principal spices at the best, Myrrh, sweet Cinnamon, sweet Calamus, Cassia, and Oil Olive; those were the ingredients; but when the Lord comes to anoint his son, he doth it more solemnly and with majesty. Psal. 89. 19, 20. I have exalted one from among the people, and have laid help on one that mighty, and with holy oil have I anointed him; which otherwhere is called the oil of gladness; and what this is, you may see, Act: 10. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the holy Ghost and with power, who came doing good, and delivering all those that were under the power of satan, because God was with him; thus he transcends in his unction.  
2. The Priest after the order of Aaron was but anointed ordinarily to one office; but Christ was anointed to all the three offices of King, Prophet, and Priest. Aaron was anointed Priest, Saul anointed King, Elisha anointed prophet, Melchisedeck King and Priest, Moses Priest and Prophet, David King and Prophet, but Christ was King, Priest and Prophet, and he is said to be after the order of Melchisedeck, but he was the perfectest of that order; he exceeded Melchisedeck himself; not only King of righteousness, the but prophet and light of the world, and the Priest of the most high God.  
3. The garments of the High Priest were of corruptible materials; they were earthly and after the fashion of this world, such as moths could corrupt, or thiefs break through and steal, but Christ was not so arrayed, but he was clothed with majesty, with beauty; with Glory as with a garment; nay see, Psal. 132. 16. He was clothed with salvation, a garment that never was worn by man before; He was clothed in a vesture dipped in blood (or in read apparel, Isa. 63. 2.) and his name was called the word of God, Reu. 19 13.  
4. The High Priest was to be without bodily blemish, which you may see clearly set forth, Leu. 21. 17, 18, 19, 20, 21, 22, 23. Whatsoever man he be that hath a blemish, he shall not approach to offer the food or the bread of God; he who is blind or lame, or hath a flat nose, or any thing superfluous or broken-footed, or broken-handed, or crooke-backt, or a dwarf, or hath a blemish in his eye, or the scurvy, etc. He shall not come nigh to offer the offering made by fire, he shall not go into the veil, nor approach the altar, because he hath a blemish, that he profane not my sanctuary; for I the Lord do sanctify them; now Christ he was not only without bodily blemish, but without soul blemish; & so aught those to be who are employed in the same work (scandalous Priests profane the holy thing they teach.) That he was so holy, see Heb. 7. 26. For such an High Priest become us, who is holy, harmless, undefiled, separate from sinners, made higher than the heavens. Who need not offer for his own sins first, and than for the sins of the people. So 1 Pet. 1. 18, 19 For they are not redeemed with silver and gold, corruptible things: But with the precious blood of Christ, as of a lamb without spot or without blemish.  
5. The High Priest in his atonement, used to take two goats, one whereof was sacrificed, the other was to escape, and carry the sins of the people into the wilderness, to be forgotten; now Christ he excelled here, in taking two natures, corporeal and spiritual, body and soul; the first was sacrificed, the other not mortal, neither corruptible.  
6. The sacrifices of the Jewish High Priests were but the blood of bulls and goats, and the ashes of an heifer; but Christ transcended here and made use of his own blood, his own life; neither by the blood of bulls and goats, and calves but by his own blood he entered once into the holy place, having obtained eternal redemption for us, Hebrews 9 12.  
7. Their High Priest when he went to make atonement, was glad first to offer for himself, for whilst he was compassed about with infirmities, he could not have compassion; Heb. 9 7. not without blood which he offered for himself and the sins of the people; but Christ as I said before, he was so holy, etc. without blemish, that he needed not offer daily for his own sins first, and than for the sins of the people, Heb. 7. 27. for though the law made them High Priests which had infirmities (to wit of soul) and so they needed to offer for those infirmities, yet the word of the oath which was since the the Law, maketh the son, who is consecrated for evermore, Heb. 7. 28. and thus Christ might more easily pay a sinner's debt, when he himself was not engaged.  
8. The office of the High Priest was not to one particular man, but to the whole race; and here seemed to be an imperfection; for they, Heb. 7. 23, 24. were many priests, for they were not suffered to continued, by reason of death; but this man because he continueth for ever, hath an unchangeable priesthood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aconsecration or sacred function that passeth not from one to another, (than by the way I would feign know how the Pope comes to be Christ's successor) so that it follows he is therefore able to save them to the utmost, that come to God by him, seeing he ever lives to make intercession for them.  
9 The atonement of the Legal High Priest was but from year to year, and so was often reiterated, which shown that the people once cleansed might return to their vomit, and to their wallowing in the mire, or that there were failing in their atonement; but it was not so with Christ; Heb. 9 25, 26. Nor yet that he should offer himself often, as the High Priest went into the holy place; but now once in the end of the world, hath he appeared to put away sin, by the sacrifice of himself, and thus Heb. 10. 10. by the which will we are sanctified through the offering of the body of Jesus Christ once for all; he did not his work of redemption so imperfectly, that it should need a second edition; and Heb. 10. 11, 12, 13, 14. For the High Priest of the Law stands daily ministering, offering the same offering oftentimes, which can never take away sins. But this man after he had offered one sacrifice for sins, for ever sat down at the right hand of God, etc. For by one offering he hath perfected for ever them that are sanctified.  
10. The High Priest went once a year into the holy of holyes, and there atoned, and this was their highest perfection; but this holy of holyes was but a place made with hands, it was a meterial temple; but christ our evangelical High Priest being come an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; not by the blood, of bulls, & goats but by his own blood he entered in once into the holy place, and there he sitteth at the right hand of God, expecting when his enemies shall be made his footstool.  
11. The sacrifices of the High Priests under the Law, were but to the purifing of the flesh, but Christ went further, even to the purifying of the heart; so the Jews did interpret the Law, to have respect only to outward actions, so that their sacrifices cleansed but the outward man; and this you may see Christ reproves them for, when he came to put the right gloss and interpretation on the word of the Lord and the letter of the Law; they wash the outside of the cup and the platter, but within they are full of extortion and excess; Math. 23. 25. and thus in tithing their mint and anise and cummin, but neglecting the more weighty things of the Law; So that he respects the purification of the heart; That was the thing he came to sanctify, that was the vessel he would have kept clean; see to this purpose Heb. 9 13, 14. For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh how much more shall the blood of Christ, who through the eternal spirit offered himself without spot of God, purge your consciences from dead works to serve the living God and for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions, that were under the first covenant, they which are called, might receive the promise of the eternal inheritance; thus we may see Christ transcending the Jewish High Priest.  
3. I now come to give a few Directions, how to behave ourselves under this relation, or office that Christ stands in as to us.  
If Christ be our High Priest, than this may encourage us at the throne, it may embolden us in our addresses to the Father; and this the Apostle draws from this very consideration, Heb. 4. 15, 16. For we have not an High Priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and found grace to help in time of need. Christian thou hast a mediator that will not desert thy cause, if thou wilt not desert his Kingdom; thou hast an advocate, who is more tender of thy soul's salvation, than he was of his own precious blood.  
2. Is Christ our High Priest? than let us accept of his way of salvation; there is no other name under heaven by which a man can be saved; he only hath the souls Panax, the souls All-heale; and there is a virtue in his merits to cure thy wounds and the bleeding of thy conscience; therefore be Christ's Patient, and come to him for cure; behold the High Priest viewing the defilements of thy soul, and he comes with the blood of sprinkling to cleanse thee withal; he comes to apply that remedy which he hath purchased at so dear a rate, & he compassionates thee in thy sin and forlorn state; he comes weeping over stubborn hearts; and dost thou say, I am resolved to live and dye in this state of rebellion, and if I perish I perish: wilt thou refuse to entertain the High Priest under thy roof when he comes with the Candle of a scarching-gospel-truth, to purge out the Leven of malice, or of profaneness out of thy heart? dost thou refuse to be gathered, or dost thou kill the Priest that is sent to thee? than thy condition is like Jerusalem's, Thou art left desolate, and thy sin will found thee out. Sinner, perhaps the day is almost done, and the night approaching; perhaps thy jolly life is almost at a period; and perhaps thy wound is growing into an Ulcer or a Gangreen, and it comes near the heart, and wilt thou not have the remedy applied? See the Law of redeeming that house or land that had been sold to another. Leu. 25. The possession should return to the Owner, but than he must redeem it in due time. Verse 30. If a man cell an house, etc. he may redeem it within a whole year after it is sold; but if it be not redeemed within the space of a full year, than the house shall be established for ever to him that bought it throughout his generations, it shall not go out in the Jubilee. I tremble to think that any should have loitered the day, the last day wherein their souls can be redeemed from the power of sin and Satan! O that any poor wreteh should shut his eyes until salvation be passed by, and hidden from him! what can such a poor soul pled? Doth not thy Christ stand daily knocking? doth he not sand word of his approach? Doth he not say, If thou wilt come, I will receive? doth he not tell thee, He hath deserved more at thy hands, than thou art able to give him? OH sinner! why, than wilt thou not come unto him, that thou mayst live? or why dost thou deal so perversely with Christ, who came to do thy soul good? Wouldst thou deal so with thy friend? I dare say thou wouldst be ashamed to do it; let him than be accepted by thee, who is so willing to accept of thee; Or thy blood shall be required at thine own hands. What, hath Christ stretched out his arms all the day long, and wilt thou be still disobedient? and wilt thou yet gainsay? there are many in the world that count it not only a duty, but an honour to be truly Christians; and dost thou desire only to appear so, but shame to be so indeed? They had a degree of Knighthood at Mantua, the Members of which were called Milites sanguinis domini nostri Jesu Christi, Knights of the blood of our Lord Jesus Christ, whose device was, on a Collar two Angels in white, carrying three drops of blood, with this Motto, Nihil isto triste recepto. Nothing comes amiss, if Christ come with it; and shall we count it honourable to wear the Garter or George, and Ignominious to wear the Gospel or Cross? than it is a sign that Christianity hath not its due esteem, nor Christ his deserved respect: If any Knight's service be, than I am sure that this Knight's service to Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reasonable service.  
3. If Christ be high Priest, than we may learn to bear sufferings for him; he was a man of sorrows; and can we expect better entertainment in the world than he had, and be carried patiently and submissively under the very gall and bitterness of affliction? as the Lamb of God he opened not his mouth, when he was led to be our sacrifice; in this was the perfection of our Mediator completed; Heb. 2. 10. He was made perfect through suffering; this he did to set us an example; as the great Prophet, he taught us to suffer; so as the High Priest, he set us an example. I persuade myself that the joy and inward delight of heart, is not greater in fellowship with the life of Christ, than in fellowship with his sufferings; that is, a child of God hath as much pleasure in death, if he be convinced that it is for the sake of Christ, as he hath in communion with God in the performance of spiritual duties: For this see 2 Cor. 1. 5, 6, 7. For as the sufferings of Christ abound in us, so our consolation also aboundeth in Christ. And 1 Pet. 4. 13. Think not strange concerning the fiery Trial, etc. but rejoice in as much as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye also may be glad with exceeding joy; If ye be reproached for the name of Christ, happy are ye, etc. And see what encouragement the Apostle gives from the consideration of Christ's Priestly Office; Heb. 2. 17, 18. A faithful high Priest in things pertaining to God, etc. For in that he himself hath suffered, being tempted, he is able to secure them that are tempted; but this is a harsh cord, so that I shall not touch it any more; only consider the present benefit that David found in his sufferings; Psalm 119. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priusquam humiliarer ego errans; before he was humbled or afflicted, he was in an error; and may be he was in an error about the judging of afflictions; perhaps he thought them to be more bitter than he found them to be when he tasted of them. And see 1 Pet. 2. 19 It is thanks-worthy to endure grief for conscience towards God? to suffer when we do well is acceptable to God. And the very example of Christ is a Call to submit: Vers. 21. For even hereunto were ye called, because Christ also suffered for us, leaving us an example that we should walk in his steps.  
4. If Christ be our high Priest, than Christians should suffer Christ to regulate their worship: The High Priest under the Law had the keeping of the Covenant, and the Tables of stone, and the power or right of interpreting them. Surely we aught to give Christ leave to direct us, if we own him as our Guide, our Prophet: and we will give Christ leave to institute for us, if we own him as our Pontifex, our Oracle; we will give Christ leave to tell us how the Father will be worshipped, if we look upon him as our high Priest. The chief Priest was to give order himself about the things of God, the affairs of the Congregation, and the sense of the Law; and about Controversals, he was always the Chair man, or Moderator, the Speaker of the great Council or the Sanhedrim: and thus is Christ, in order to the managing the affairs of the sanctuary; so that they determine without truth, and without proof, who have Christ's negative voice; and they worship they know not what, and they know not how, who worship any other way than he hath directed in his Gospel; and you may see how that is, John 4. In Spirit and in truth. If the Jewish Pedagogy was than to be demolished, surely by this time there aught not so much as the ruins of the walls, or the rubbish to appear: It is a character of the earthly man, and the fleshly man, and carnal heart (who is immersed in the body, and hath his soul transformed according to the sluggish nature of the body) that would only give God the bodily service, and not the service of the mind and soul; They fall short of the righteousness of the Gospel, and come below the pattern of Christ, who only tithe Mint and Cummin, when the more weighty things of the Law are neglected: They are Gluttons that would have all the service of God consist in meats and drinks, and painted Sepulchers; who had rather be rotten within, than neglect their divers washing; not heeding the lavour of Regeneration, a conscience purified from dead works to serve the Lord withal. Christ would rather have his worship naked, that its innocency might be seen, than have a private weapon carried under some holy garment to wound him with all, when the pretence is only to kiss him: in this respect it may be said of some men's worship, as it was said of a Tragedy by Philo, It was a very good one, if one could have seen it for words. Some men's worship would be more pretty, if it were not so gaudy; and it will be easy to mistake the Bastard for the Heir, if Apparel be all the distinction. The Jewish service was but to last until the time of reformation, or restitution of all things; their meats, and drinks, and washing, and carnal Ordinances which were imposed, were but to abide till the time of reformation, and that was until Christ. Heb. 9 10, 11. But afterwards it should be in the hidden Manna of the heart. I confess there may be a wonderful decency and majesty too in apparel, which is the handmaid of the heart; but that she should take place of her Mistress, is but an impudent trick. It is very unseemly for King's Children either to be naked or in rags, so it is for them to have on a pied-coloured coat. Good workmen use to take measure of men's persons, before they cut out their work; for their own persons cannot be a Standard for all sizes; so should they do that shape garments and fashions for consciences; or else instead of making decent, they will make many slovens. Neither will the father ever correct his child, because he cannot put on the coat that pinches him: Methinks the way is more rational, that consciences should be the measures of those robes which they themselves must wear, than that the conscience should be pieced or clipped according to the fashion of that garment which a Master-workman hath cut out, except he had his pattern from Christ. Were I to worship for my life, I would worship as Christ the high Priest hath taught me: for in goodness as well as in truth, Christ's Yea is yea, and his Nay is nay; and whatsoever is more comes of evil: yet my Palate should not be the measure, nor the carver of another man's diet; for than instead of feeding him, I might choke him: and in cutting that which I myself love, I might cut that which he loathes: what though my stomach will not take flesh, shall I deny it to another? what though I go plain, yet my fashion is not more obligatory to him that loves trimming, than his trimming is obligatory to me; all look upon circumstances as indifferents: why than in an indifferent thing is my conscience judged of another man? When it is plain by all the Philosophy that ever I read, that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Indifferent, is that which hath neither the consideration of moral good nor evil in it; and though the action being circumstantiaed' becomes either good or evil: yet the difficulty will be the same; why shall man circumstantiate that action, which Christ hath left indifferent? and why shall I be looked upon, and dealt with as an evil doer, when the action is not capable of having a moral evil in it? and though it is but fit that all things should be done decently; yet I wonder who can tell, what shape Ecclesiastical garments should have, seeing all the patterns were lost (I am sure they were to be lost) when the Temple was burnt! or are not straight as well as wide, or short as well as long, to be accounted decent fashions? except you judge decency according to human custom, or human Traditions; and that this is obligatory to me under pain of punishment, let any tender and merciful Christian judge: read over the 14. to the Romans, and there we may found the nature of Indifferents; where neither he that eateth, nor he that eateth not; neither he that keepeth a day, nor he that keepeth it not, should despise, or judge one another; than I suppose they aught not to punish one another: And there is something more, vers. 4. All Christians are Christ's servants, and only to tender their accounts to him, (and this is the Gospel liberty that he hath purchased for them) therefore who aot thou that judgest another man's servant, as pertaining to conscience? who made thee a Judge? to his own Master he standeth or falleth: Mistake me not; this liberty is but to be given in indifferents; not in necessaries, or those which have the consideration of moral good or evil in them, as these; I am to be judged, nay punished, should I take away my Neighbour's Landmark; should I take way my friend's life, I am to be judged: should I make that the object of worship which is not, as Saints and Angels; should I convert the food to my own use, or deny it to my Neighbour, which his Lord hath sent for him, as the Cup in the Eucharist; should I lay another foundation than that which Christ hath laid, or build contrary to his rule which he hath given, than I am punishable by the Magistrate, because these actions have apparent evil in them; they are evil works: and it is only about such actions that his power is to be exercised. Good and evil are the Objects of the Magistrates power and terror: will you not be afraid of the power? than do that which is good: For Rulers are terrors to evil work. Rom. 13. 2, 3, 4. Do that which is good, and thou shalt have praise; but if thou dost that which is evil, be afraid; as for indifferents, thou hast thy liberty, and consider you who are Christians. The same Author who said 1 Cor. 14. 40. Let all things be done in decency and in order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. reverently, or aftet the best pattern; one thing before another in their proper rank; he said also, If a man be overtaken in a fault, you that are spiritual restore such an one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Spirit of mildness, Galliard 6. 1. And he judged it becoming a Christians Calling to walk in all lowliness and meekness, with long-suffering, forbearing one another in Love; Ephes. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And consider, that God bore with stubborn sinners forty years; and cannot we bear half so long with tender consciences? therefore Christian's sheath not your swords in one another's bowels; you have a troop of subtle enemies who will dull the edge fast enough.  
5. Is Christ our High Priest? than we should not be irreverent in our behaviour to him; surely those who carry themselves itreverently before Christ in his worship, or in their common behaviour, they know not what they do, nor before whom they are; it is Christ your High Priest with whom you have to do; revile not his person, nor the purity of his life by thy profaneness or indirect conversation. Paul pleads ignorance in this very particular for his excuse, when he was brought before Ananias, and was smitten contrary to Law: He said, God shall smite thee thou whited wall, etc. And they said unto him, Revilest thou the Lords High Priest? and see his Apology for himself: Acts 23. 5. I witted not brethrens that it was the high Priest; for it is written, Thou shalt not speak evil of the ruler of thy people. O but what will carnal men pled at the great day for reviling the Children of God, the Saints of God, the Son of God, the high Priest of God in his most holy and just commands and institutions? Surely, poor sinners dare not say, they witted not that it was the Lords High Priest, and the servants of the high Priest that they made sport at: See Zech. 6. 11, 12. John 18. 22.  
6. Is Christ the high Priest? Than I might (if I durst take the boldness) direct a word to the right reverend fathers and brethrens who are of this Evangelical Priesthood, or Gospel-Levitical Tribe, that they would by all means labour for a conformity to this high Priest. Regis ad exemplum (provided that Kings can do no wrong, as the saying is) is a rule for the Obedientia civilis; so Pontificis ad Normam is a rule for obedientia spiritualis; to conform to the action or command of the King is to be regal and loyal in Civils; so to conform to the image of the high Priest, and the rule of the high Priest is to be upright in spirituals: O, is it not sad, and should it not be for a lamentation, when those that should make atonement and intercede for others, stand most need that some should atone and intercede for them? when those that should compassionate others, are objects of pity and compassion themselves! they that should gently lead those that are out of the way, should be most out of the way themselves! I am sorry that the Church of England, that hath had so many burning and shining lights, should now be under a cloud, and obscure in the esteem of other Churches, when formerly she hath been their envy, and her own glory. When she at whose light others might have had guidance, now stands need to borrow light from others to direct herself by; It is a matter of mourning to consider that there are many crept into tfiis dignity; at what back door I know not; who for the time they should have been guides and teachers, stand need to be taught the very first principles of the kingdom of Heaven, the Rudiments of the Oracles of God; certainly the darkness is great when the blind leads the blind, and the danger is great too, both fall into the ditch; Difficile est Satyram non scribere, it would make a dumb Atys speak when his father is in such danger; a very pretender will speak, to see such holy things cast to dogs; when the meanest of the people are made Priests, and the profane are most promoted; this was Jeroboams sin, (who had the ten Tribes revolted for his heavy yoke he put on them, as I have mentioned before) and there was a sad Judgement waited on it: 1 Kin. 13. 33, 34. After this thing Jeroboam returned not from his evil way, but made again of the lowest people Priests of the high places; whosoever would, he consecrated him, and he become one of the Priests of the high places; and this thing become sin unto the house of Jeroboam, even to cut it of, and to destroy it from the face of the earth; and this was the Prop and Pillar of Jeroboams Idolatry, that he could worship before the One, the Sun, (which they looked on as the Godhead in unity) when they were the Priests that were the most blind, and knew not what they did. 1 King. 12. 30, 31. Surely brethrens, it is a shame for us, who say that a man aught not to disgrace his Christian profession by an unholy Conversation, if we should be found profaning the holy Order. Let me allude to the second to the Romans, Let us know there is a day coming, when God shall judge the secrets of men by Jesus Christ the High Priest; and we are called Christians, Ministers, Ambassadors, Angels, Messengers; and we rest in our profession, and make our boast of God, and of our infallible Gospel; and we know his will, (or at lest aught to do) and approve the things that are more excellent, being instructed out of the Law; and are confident of ourselves, that we are guides to the blind, and lights to them that are in darkness, and instructers of the foolish, and teachers of babes, which have the form or scheme of knowledge, and of the truth in the Gospel; we therefore which teach others, teach we not ourselves? We that preach a man should not steal, do we steal? We that say a man shall not commit adultery, do we commit adultery? We that abhor Idols, do we commit sacrilege? We that make our boast of the Law, through breaking of the Law do we dishonour God? for the name of God is blasphemed through us Ministers; for he is not a Christian who is one in the flesh; nor a Minister who is only one in his clothes; but that is to be a Christian Priest when one so in the spirit, and not in the letter, whose praise is of God, no● of men. We must all be brought before the High Priest, who hath power to depose and exalt; for he had Judicature over the Levites, and was able to discern de spiritu Prophetiae, concerning the qualifications of a Prophet; reflect a while than, and shall we who are made the lights of the world, put darkness for light, and light for darkness? Have we, who are the Reprovers of sin, seen the wicked, and consented with him? Have we who are set Watchmen, hidden our lights under a bushel? or have we fallen asleep, and not told the people their sin? than if the sword come, and take any from among us, they are taken away in their iniquity, but their blood shall be required at our hands, Ezek. 33. 6. Will not the Church of Christ, the Church of England soon corrupt, if they should have lost its savour? Have we who should have been Veritatis athletae, Truth's Champions, held the truth in unrighteousness? O, if the eye of the body be dark, how great is that darkness! It is treacherous light that is turned into the nature of the Object: He is an unworthy and wicked shepherd, who seeing the wolf coming amongst the Lambs of Christ, instead of laying down his life for them, turns again and helps the wolf to devour. A hypocrite, or a Cheat that ptofesseth himself to be of Christ's order of Priesthood, and yet in works denies him; that prohibits poison to his flock and swalloweth it himself; who instead of being the Ray or Medium wherein the light of the Sun is conveyed to the soul, either makes a false representation, or else eclipses the light, or keeps them under the shadow. If Christ be a Father, where is his honour? and if he be a Master, where is his fear? OH Priests, that despise his name! Mal. 1. 6. And if ye ask wherein his name is despised; it is in offering polluted Bread, in making the Table of the Lord contemptible, in offering the blind for sacrifice; this is evil. O should not these things be laid to heart, jest the Lord curse our blessings, and corrupt our seed! The Law of Truth should be found in our mouths, and we should walk in the way of peace and equity, and turn many from iniquity, and the Priests lips should preserve knowledge, and the people should seek the Law at his mouth, for he is the messenger of God; Mal. 2. 3, 6, 7. But to departed out of the way, to 'cause many to stumble, to corrupt the Covenant, O, this is that which hath made them contemptible and base before the people! and when men say, Every one that doth evil, is good in the sight of the Lord, and that he deligheth in them; this is dangerous, because it is a profaning the Covenant, and being partial in the Law, Mal. 2. 17. May not the condition of England be compared to the Church of God in Zedekiahs' time, who were carried captive, and yet were delivered after a while? and if the cause be the same in both, yet I could wish, that the same caution might be observed after the restauration as was with them.  
1. See the calamity they were under; they were carried Captives into Babylon, the Church destroyed, the Temple sacked, the youngmen slain by the sword in the house of the sanctuary; they had no compassion, but took away the treasures of the house of the Lord, and the treasures of the sanctuary, and the treasures of the King and Princes, anb burnt down the house of God, and broke down the w●ll of Jerusalem, and burned all the Palaces thereof with fire, and destroyed all the vessels thereof; and they that escaped of the sword, were carried to Babylon servants and slaves.  
2. See the Cause of all this misery; was it not for the iniquity of their holy men▪ and had not the chief of their Priests a chief hand in it? 2 Chron. 36. 14, 15, 16. There was Zedekias that did evil in the sight of the Lord, and humbled not himself before Jeremiah the Prophet, but stiffened his neck, and hardened his heart, and turned not unto the Lord But that was not all, For moreover all the chief of the Priests, and the people transgressed very much after all the abominations of the heathen, and polluted the house of the Lord which he had sanctified; and God sent to them by his Messengers, etc. because he had compassion on his people, and on his dwelling place; but they mocked bis Messengers, and despised his words, and misused his Prophets, until the wrath of the Lord came, that there wus no remedy, and therefore he brought upon them the King of the Chaldees, etc. It was time to block up the way, when Guides erred; time to bring the bosom of destruction, when the cleanser defiled.  
But 3. Look upon their caution in this very particular, When they return; O that England would parallel it! when the Lord stirred up the heart of Cyrus to proclaim deliverance, and bid them return to their own land, there was a generation amongst them crept in that could not show their title to the dignity of the Priesthood; and consider how they were dealt withal; they were not to be approved, until they had consulted the High-Priests Urim and Thummin, (the manner how, I have shown before) Ezra 2, 61, 62, 63. Many were in the Priesthood that could not show their genealogy; therefore as polluted, they were put from the Priesthood, and the Tirshatha or Governor said unto them, that they should not eat of the holy things, until there stood up a Priest with Urim and Thummin. Should there be the same diligence in the Church of England's Return from Captivity, it would show that the Transgressor's were become more cautious, and it would probably prevent the like desolation again; but I fear, should we either go to the High Priests Urim or Thummin, to the qualifications required by Christ) or to the Register of God's word, we should found many crept in again who had taken wives of the daughters of Barzilli, and are become called after their names: many who instead of deriving their genealogy after the pattern of Christ, or from the second birth by his Spirit, are yet of the profane Vulgus, an unholy generation, a sacris arcendi, rather to be driven away, than admitted to the Ministration of holy things; who instead of being a holy, harmless, and undefiled people, separate from sin, are yet in the gall of bitterness and bonds of iniquity; and these must come to justle out the more spiritual, and the more gracious, the more able, and the more learned: I doubt this pollutes the Priesthood, as well by admitting the profane Clergy, as well as the blameless Laity to be the Dispenser's of divine mysteries; and those are they who instead of representing, do besmear and defile the immaculate Lamb of God; and instead of engraving the Image of Christ upon others hearts, have blotted it, if not razed it out from their own; Alas! should none be employed but those that are sent by Christ, I fear many might spare their pains, (though indeed they are not guilty of too much) I fear when Christ comes to view the vineyard, he will found workmen that have eaten the grapes, but neither planted nor watered; many who have been Overseers, but not workers; and will he not say to such friends, How came you hither? or upon whose errand are you come? and as not many years since, if God had not been gracious to us, Troja nostra in segetem, alma Mater in umbram vel novercam transiisset: Our pleasant habitations had become a Wilderness, and our Nurseries had been laid waste, and become desolate: So on the other hand at present, if it be not prevented by a conformity to Christ the Highpriest, than the ignorant, scandalous, and profane, foedissimo luctu nostram Theologiam conspurcabunt totam, will wholly defile the vessels of the Sanctuary with their unwashen hands, and tender the service and worship of God polluted, abominable, loathsome, and unclean. Read Josh. 22. 16, 17, 18, 19, 20. See who they are that were rewarded by the High Priest, 2 King. 12. 10, 11, 12. not loiterers, and those that looked on but the King's Secretary and the Highpriest laid out the money upon them that did the work, upon carpenters, and bvilders, masons, and hewers of stone and timber, and those that wrought in the house of the Lord; and so, 1 King. 22. 4, 5.  
7. If Christ be our High Priest, than we need not be daunted at the sight of our sins, if we belong to Christ; If you have him by you who can cleanse, you need not fear what sin can do unto you; you shall be conquerors; and though sin make many desperate assaults, yet it shall be vanquished and triumphed over; thence the Apostle when he had considered Christ's resurrection, and exaltation, and intercession as High Priest, O how doth he Glory in his own mind! OH death, OH grave, OH sin, OH Law, thanks be to God which giveth us victory through Jesus Christ, 1 Cor. 15 Thus when he had weighed the High Priests death, he presently proclaims a jubilee to all holy souls, Rom. 8. Is it not Christ that is dead, nay rather that is risen, and maketh intercession for us? Who shall separate us from the Love of Christ? Shall tribulation, or distress, or persecution, or nakedness, or famine, or peril, or sword? Nay I am persuaded that neither life, nor death nor angels, nor Principalities nor Power, nor things present, nor things to come, Nor height, nor dephth, nor any other creature shall separate us from the love of God in Christ Jesus our Lord Remember whatsoever your infirmities are, you have a High Priest that can heal them; and he is not so heard-hearted but he hath compassion on those that are under distemper of soul, as he had when he was on the earth, to those that were under the infirmities of body; therefore have boldness, and be not daunted, at the sight of sins; Heb. 4. 14, 15, 16. Setting than that we have a great High Priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a High Priest tha● cannot be touched with the feeling of our infirmities: but was in all things tempted like unto us, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace and help in time of need. Faith and prayer are poison for sin, but cordials for the soul; and when these two are mixed with experience, O what difficulties may they attempt & prevail against! Thus Samson, Judg. 15. 18, 19 So David, 1 Sam. 17. 34, 35, 36. The deliverence out of the paw of the Lion and of the Bear were fresh in David's memory; than what was an uncircumcised Philistine! hath Christ satisfied for thy alienation! than what are thy lapses, and turn aside! he cleansed thee in thy blood; than what is thy infirmity! hath he changed thy nature? than he will sure straighten it; hath he slain the body of death? than the scouts are nothing; hath he purged the whole lump of leven? than what are the relics and crumbs! be encouraged and faint not, you have a High Priest that heals your infirmties as well as your mortal wounds; if we sin, we have an advocate. The Poet's story that Achilles the son of Peleus and Thetis, after his mother had dipped him in the Stygian water, he was invulnerable; only that part of his foot by which she held him when she dipped him, was not, and therefore he was mortal; it may be more truly said of the souls of the children of God, which become invulnerable indeed, when they have been dipped in the blood of Christ; and though their sins seem to catch hold on them as the viper did Paul's hand, yet they may shake them of as he did, and feel no harm; to this purpose see Zech. 3. 1, 2. Josuah, The High Priest standing before the Angel of the Lord, and Satan standing at his right hand to resect him, to be his adversary. And thus he doth still; But see what the Lord saith, the Lord rebuke thee, OH Satan; even the Lord that hath chosen Jerusalem, rebuke thee: is not this a brand plucked out of the fire! Fear not, though your souls be defiled, yet he can cleanse them, and clothe them in garments as white as snow; thus we find the Triumphants, Reu. 7. 9 not only with Palms in their hand, but in white robes: which hints these three things to us, as learned Doctor, Arrowsmith.  
1. Dignity; thence the Roman senators had a garment on vincens non tactas nives, exceeding the snow in whiteness; thence the Nobles and rulers we called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Hero or Noble, one in white; thus when we found that Pharaoh made joseph a ruler and one of his Nobles, it is thus expressed, he put his own Gold ring on his finger, and clothed him in fine linen, and put a chain about his neck; so Mordecai when he went out from the King, he went in white; and a Crown of Gold on his head, Esther. 8. 15.  
2. Purity; thence the Lamb's wife was arrayed in fine linen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the the righteousness of the Saints; thus those who were admitted as Probationers, were called Candidates, as being such who were to manifest their purity.  
3. Joy and cheerfulness; therefore those in feasts used to have their wedding garments of white; therefore it is the wise man's council, Eccles. 9 7, 8. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God accepts thy works; let thy head lack no ointment, and let thy garments be always white.  
Thus Saints, they shall be clothed in white, they shall be dignified, they shall be purified, and they shall be admitted into great joy, being Christ the Highpriest ever lives to make intercession for them; Sancti shall be sanguine tincti; the Saints are dipped in blood, and they are made both clean and strong; therefore rejoice and be strong in thy confidence of the merits of Christ; for this take that place, Reu. 1. 5, 6. Jesus Christ who is the first begotten, the faithful and true Witness, the firstborn from the dead, and the Prince of the Kings of the earth: unto him that loved us, and washed us from our sin in his own blood (there is purity) and hath made us Kings and Priests unto God, and his Father (there is dignity) to him be glory and dominion for ever and ever. Amen.  
8. If Christ be Highpriest, than deny your own righteousness: If any one could have released themselves, or cleansed or justified themselves, why did God ordain Priests under the Law? they, though they had done all, yet without the touch of the Highpriest, must needs say Unclean; so you, when you have done all, must say unprofitable servants; think not the humility of the Gospel contemptible; he can as well cure spiritual infirmities by those means which thou thinkest contemptible, as he could cure blind eyes by clay, which in the vulgar esteem, would be thought rather to put them out, than to make them see; Naaman did thus with the High Priest; he despised the waters of Jordan, having Abana and Pharphar in Damascus nearer are hand; and when the High Priest bid him go, and wash there, he was wroth, and went away sorrowful; he despised Jordan, in respect of the waters of his own Country. O, dost thou despise thy own righteousness in comparison of Christ's! who is the High Priest; if thy righteousness come by the Law, than thou art no debtor, thou needest not pray; thou excludest the most glorious of the attributes of God, his free grace, and his unmerited love, his Philanthropy, his love to mankind: Canst thou say, that thou madest thyself to differ? Are there not two generations that deny Christ in works? not only the profane who do no works at all, but such as deny his Kingly office; but the legal-righteous, the self-justitiaries who deny Christ's Priestly Office, and put their works in his stead; who set up their personal righteousness, and sacrifice to their own notes, and burn incense to their own endeavours; and therefore it is that these, Pharisee-like, when Christ the High Priest comes, they say, they are everywhit whole, and need no Physician, need no curing, no cleansing; sure you know not your own hearts; or they are better than ever I read of any in the Gospel, if thou dare appeal to the Law, and the upright and exact performance of the Law for justification. Poor souls thus eclipse the righteousness of Christ by their illegitimate and base-born worth: They eclipse the merits of the High Priest by their own, and darken the light of the Prophet by their own glimmerings and dawnings. Poor soul! dost thou think that in thy own nature thou art rich, and standest in need of nothing? I tell thee, Nay, thou art poor and miserable, and blind, and naked: Dost thou think that thou hast done all that the Law requireth, and kept it from thy youth upward? I tell thee, Nay; but thou must go away sorrowful; Dost thou make thy boast of the Law? thou art no Extortioner, no profane person, no swearer, etc. and thinkest to be justified hereby? than the Heathen and Publican that prostrates himself in the sense of his sin, shall be sooner justified than thee: Surely you make grace voided, needless, of none effect, if you go about to pled self-righteousness, and so establish the Law.  
9 Is Christ high Priest? than the Saints intercession is but a fancy: if they have power or worth to prevail with God for the reconciliation or acceptance of the Believer, than Christ is dead in vain. Angelorum & Sanctorum Patrocinium, the mediation of Saints and Angels, is but an invention of those that know no Christ; was any one, save the High Priest to intercede? was any any one but the High Priest to make atonement? than sure none but Christ can expiate sin; how vain therefore are they that pray to Peter as the Potter of heaven; to Rochus, to defend them against the plague; to Raphael, to cure their sore eyes; to Apollonia, to cure their aching teeth; to Michael, to defend them in War; to Gregory, St. Christopher, and St. Catharine, to preserve them in affliction? much like the fooleries of the Thebans, they must have Hercules Canop●ns to keep them from fleas, Apollo Parnopeius to keep the mice from their cheeses. Thus the Romans, Dii terrarum, Dii montium, Dii populorum; as many gods as men; as many creators as creatures; thence they pray to St. Romain for the possessed; to St. Gosmas and Damian for biles: to St. Clare for sore eyes; to St. Agatha for sore breasts: and as though Christ had not the prerogative of making presentation of our prayers, the Virgin Mary must be employed; thence they say, Evae inobendientiae nodus solutionem accepit per Mariae obedientiam, & ipsa conterret caput tuum; mortem quam faemina intulit, faemina contrivit: so Costerus writ a controversy, and in the front or title page impressed the Virgin Mary treading upon the serpent, with this inscription, Ipsa conteret caput tuum, she shall bruise thy head; thus Gazeus sport's himself, Lac matris miscere volo cum sanguine nati: he would mingle Christ's blood with mary's breast-milk, to make an antidote against sin; if Christ have copartners in Mediatory work, if Saints and Angels must be joint purchasers of everlasting glory, if the Virgin must go sharer in satisfaction, than what means Heb. 1. 3. Who being the brightness of his father's glory, when he had by himself purged our sins, sat down at the Father's right hand, at the right hand of the majesty on high; and if we must in our way to the throne go by the Virgin Mary as they do, Sancta virgo intercede pro me, holy Virgin intercede for me, what means ●oh. 16. 26. Verily I say unto you, at that day you shall ask in my name, and I will pray the Father for you? And if the Saints or the Virgin stand between us and divine wrath, what means, 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is one mediator between God and man, the man Christ Jesus: the way to heaven by the Saints, is far about.  
10. If Christ be High Priest, than let us not set up that which Christ the High Priest came to demolish: let not us establish that which he came to abrogate, and that is the throne of sin; Dost thou delight to make Christ's work of none effect? take heed; if you resist long, he can move you out of the way; if in the building of his Kingdom you will let and hinder, he will take the sword in the one hand, and take his working instrument in the other, as they did in the erection of the temple; O take heed of wallowing in filth, when Christ the High Priest came to cleanse; that would be swinish; and they are dogs, unclean beasts (a creature odious to the Jews as well as swine; 2 King. 8. 13. Job. 30. 1. and the Jews were not to keep either swineherd's or swine,) which return to their vomit when the good Physician hath caused them to disgorge, Prou. 26. 11. 2 Pet. 2. 22. How often have you laid aside your sins, when you have pretended to celebrated the memorial of Christ's death your High Priest, like Abraham's leaving his servants behind him, when he went to sacrifice and offer up his son Isaac! but have you not with him returned to them again? have you not promised never to transgress more, when you have seen at a sacrament how dear sin cost Christ? and yet when you have turned your backs, have you not been as notorious as ever? have you not made his body and blood rather the pattern of licentiousne, than the motive to new obedience? alas, how unworthy dealing is this, and what unkindness doth the sinner show here! O what pleasure can any have in that sin for which Christ died, when he comes to be a dying man? or will the remembrance of sin in hell, abate the torments? consider what sin is: dare you touch the serpent whose sting is mortal? will you swallow the Toad whose poison is incurable? well sinner, thou mayst think thou hast an antidote in the body and blood of Christ the High Priest; but know, if you often eat poison so that it becomes natural, the antidote will not operate; if that which was thy infirmity, become thy constitution, Christ's blood will have no virtue; the sun will whiten a cloth that hath contracted filth if it be but wet: but it will not do so by a complexion: one may wash of the spots of dirt in an Ermine, but not the spots in a Leopard; it is possible to make a dark complexion fair, but impossible to change an Aethiopian. Cum vitium transit in naturam, When vice becomes natural, than the soul is uncapable of Physic; well said Seneca, Desinit esse remedio locus, ubi quae fuerant vitia, mores sunt; that soul is past cure, when the wound is become habitual; when Christ's blood is trodden on, than it loseth its cleansing virtue; a wilful sinning after the receiving the knowledge of the truth, excluds sacrifices and offerings, which is the work of the High Priest, Heb. 10. 36. O sinner, take heed, admit no inlodgers: they will be cutting up the roots of grace, and replanting those roots of biterness which Christ came to pluck up; and they will be erecting the walls and laying the foundation for that Kingdom which Christ came to destroy and demolish; though they be but little sins, yet they are able to do great mischief: the sting of a Bee hath its smart as well as a sword; a little fire kindles a great matter; a little leaven leavens the whole lump. Pompey had this policy that the Prince of the power of the air doth not want: when he would show his treachery, he would sand some few soldiers into his enemy's Country, who should feign themselves lame, and should only desire to pass through the Country; but as soon as they had got possession, they would do as much mischief as if they had been whole and sound; thus doth Satan, he pleads This is a little one, and thy soul shall live: or Surely the Lord hath not said Thou mayst not eate of the fruit of the tree; or if he have, obedience to it is but slavish, & a denial of thy lawful pleasures; but take heed, a minore ad majus est methodus diaboli: ad nequitiae culmen ut plurimum itur gradatim; if you ascend to the height of Satan's temple, you must go step by step. O consider, you that are professors, never erect that which Christ came to throw down: do not cherish sin which he suffered his blood to be shed for: there is a triple woe depends on these gross evil doers: vae nascenti, vae nato, vae morienti: sin offers souls holocausts to Satan; it pollutes, divides, shakes, unsettels the very foundation of the Kingdom of Christ: it quencheth his spirit, defaceth his image, and that is unsufferable; should any come to give you a changeling for your son, it would grieve you: when Christ hath taken pains and been at cost too to change us, 2 Cor. 3. 18. that we should change his image into birds, and beasts and terrestrial natures, and deface it, and blot it out! Rom. 1. 23. Sin wounds the soul that Christ came to heal, Psal. 31. 12. job. 16. 12. it hastens the hour of death, it aggravates the pains of hell, it never forgives, Mat. 18. 31. Is the High Priest dead? than sin not more, lest thou be'st brought again into captivity. I have read, that a goat's blood if a diamond be steeped in it, though no hammer will break it before, yet it will become so soft that it will be no difficult matter to cut it into what fashion you please. O Christian, shall the blood of goats operate on an Adamant? and shall not Christ's blood work on thy hard heart? Quam ferreum, saxeum & plus quam adamantinum cor, quod sanguis Christi non emollit? Take that counsel along with you, which Christ gives to the woman that he had set at liberty, Go thy way and sin not more; Is Christ the High Priest dead, and become a propitiation for sin? than sin not more; and by this you shall know whether you are passed from the wilderness of nature, into the Canaan of grace, if you have no correspondency, no confederacy with the inhabitants of the land: for this see that very remarkable passage, and spiritualise it, and it may give some light and knowledge of thy own condition and state, Deut. 7. 2, 3, 4, 5, 6, 7. According as you have familiarity with the inclinations of the flesh or spirit, so may you judge of your condition to be carnal or spiritual.  
These Directions being thus finished, I have no more to do but beseech the Reader to embrace them without fear: for there is not one of them that I know, that intentionally misguids; and if eventually it do, impute it to the Readers misinterpretation, not to the Author's intention.     

BUT because Examples are more potent than Rules, and men are more ready to act by Imitation than Direction; because a Guide along with one, or before one, makes the way more cheerful; I would set before you a Pattern, whose practice if you imitate, will lead you to the place which I have pointed at; whose steps if you tread in, you need no other Guide; for she is newly go to heaven before you: And now that I come to describe her steps, I would not guide my pen by interest or affection, but by truth; and that will be the reason I make her journey but short, because she was but a while in my sight; and I would not say any thing on her which I was ignorant of. I dare not positively affirm, that she walked in this or that way, because it is of a Gospel Track, except I myself had been a Spectator: but this liberty I may take, to think that she seldom miss her way, because she was so skilled in holy walking. I know there is a Physical Possibility, that I may speak the same things of the most undeserving person in the world, mutato tantum nomine, only exchanging the name; but moral necessity interdicts me. I know it is easy to put the apparel of chastity upon a harlots back; but this would reflect upon the Tirewoman, that she should fit her garments so ill; and this would be not more venial, than coining brass, and guilding it over with silver, and yet put the King's superscription upon it. My design and ambition in this attempt is only this, that I might writ her life as Suetonius did the Emperors, Ea libertate qua vixerunt, with the same liberty that she lived in; and that I may measure her steps by the same line which she walked by. Can I writ her deeds with the same life that she lived them, and relate her holiness in as pure a strain, and could I measure her parts and graces by a suitable and a proportional narration, you would sooner want faith to credit, than I should want matter to writ. Alexander had his Apelles to draw his picture, and rhat Artist Lysippus to cut his Statue in brass: were it so with her, you might think that her defects, if there were any, might be concealed by the abundance of skill; but when one (vix idoneus tanto operi, scarce worthy to know, much lesle to relate her worth) so unskilful, takes the pen in hand, to transcribe such a Copy, no wonder if there be not more blots in the imitation, than flourishes in the example. They had need be able to speak well, that go about to translate high languages, jest the Translation differ from the Original. My only fear is, that I shall cloud her countenance by my Pencil, and make her graces disdained by my unskilful representing of them. He had need be an Apelles that limns Venus, or a Clarenceaux that blazons the King's Coat-armour. In that which I speak concerning her, I shall not so much insist on the Posture and Condition, upon the Endowments and Qualifications of her body, as of her soul; though the variety of conditions that she hath been in, since she entered into the prison and shell of the body, and the wilderness of the world would afford matter of astonistment to your ears as they have done to mine: but these things came not under my knowledge; therefore they cannot be by me particularly related. She found the earth slippery. O how often did she pitch her Tent, and how short warning had she oftentimes for a removal! How she was fed with the bread of affliction, and yet was well liking! How often hath she been in a dry and thirsty land, and yet fainted not! How bitter her cup hath been made, and yet she would drink it with praises! How God hath smitten the rock, and rebuked the waves for her! How hath he fed her from heaven, and commanded prison doors to be opened! I shall not speak to those things; I have only heard them; I was not a Spectator, so that I cannot declare upon personal knowledge. I need not tell you how through many tribulations and afflictions she entered into heaven: You know God's dearest children have not always the kindest entertainment amongst strangers. In brief this;  
She was born daughter to the Right honourable Lord Viscount Wimbledon; and at her father's decease, was left Co-heir with three other sisters. She was married to the right honourable Francis Lord Willough by Baron of Parham; with whom she lived about thirty years in that State of Wedlock; and such was their love to each other, they were loath to part than. They had promised each other as those in Ovid:  
— Non commutemur in aevum,  
Quin tibi sim juvenis, tuque puella mihi.  
Such was the true Love knot that was tied betwixt them, that nothing but death could lose it, or cut it asunder. She bore many pleasant Children to her Lord, two only whereof are to be seen, the rest are asleep. The elder is Lady Frances, married to William Brereton Esquire, and eldest son of John Lord Brereton of Brereton in Cheshire: the younger is Lady Elizabeth; both of them ornaments to their sex: Lisander est cum forma magna pudicitiae; modesty and beauty in the same cheeks; both of them adorned with inwatd grace, which makes them as precious to Christ, as their persons are amiable to their fellow-Creatures: Of whom, I cannot in modesty, speak the naked truth, because I know their temper to be such, that they will blush to see, as I have known them blush to hear their deserved commendations. Their lives are extant, I need not publish their worth; they are upon the stage; their actions will command a Plaudite, and their behaviour will commend them: so that though you should not believe, if I should speak it, yet you would believe, because you have seen it, that in them nature and grace strove for preeminency;  
Forts creantur fortibus & bonis,  
Nec nobilis pavidam generat aquila columbam.  
Not timorous dove is from an Eagle born,  
Figtrees not thistles bear, nor yet Vines Thorn.  Patrum in natas obeunt cum semine mores. 
Their Father's nature, and their Mother's grace are both theirs by propagation; and as the Diamond sparkles more when set in gold than in silver, and the Apricock is more pleasant when grafted or inoculated in a plumb than in a thorn; so the plant of grace shines best when the stock is beautiful, according to the Poet, Clarior est pulchro veniens ● corpore virtus. But it is very needless to speak on Pallas' behalf when she is on the stage; she can act her own part to admiration; or to commend Venus when above our Horizon, her own brightness will discover her. These only hath the Lord in mercy preserved to comfort their tender Father, that he may not repined at Gods taking away, but rejoice at his gifts, that the sight of his surviving daughters may 'cause him to acknowledge the Father's love; as the fight of his deceased son and wife may 'cause him ●o complain of the Father's anger. But to proceed, she brought forth a son, which indeed did bear his father's image: he was his father's Benjamin, the son of his right hand; but he was his mother's Benoni, the son of her sorrows, not only in his bitth, as it was with Rachel, but in his death also; he was her darling, and therefore his death want so near her heart. I may say of him, that he promised to be very fruitful when grown up, he thrived so well when young: he won the affections of most that knew him, having derived affability from his father: but the world was it seems unworthy of him, or he was weary of the world, which made him go to the Father, where he may preserve his honour, and keep his integrity too; where he may be in esteem, and not liable to temptations, which can scarce be attained to here. He had been viewing the kingdoms of the earth, and seeing the rarities beyond the seas; yet I cannot say, that ever I discerned any great delight he took in them: He had seen Rome, though he was not are all tainted with her errors: he btought over many of the rarities of other Nations, but none of their sins; And after he had visited what here was below, he stayed not long until he took another journey, to go see what they do above; he might say as the Travailor coming from Rome, so could he say of the world, Vale, vidi, satis est vidisse, revertor. Now that I have seen thee, Farewell, I desire not more, I must home.  
He begun to be sick March the third, 1660. who after he had laid 10 days languishing on a burning Fever, he departed, which was March the 13. 1660. The loss of whom caused many a dropping eye: Publicus gemitus, publica suspiria, a general loss, made a general lamentation. For many discerned that their gardens would become wildernesses, when such a sweet flower was cut up: he was so officious and dutiful to his mother, that he would go before to usher her into heaven, to give her possession, seeing she had been so instrumental in procuring his title; whose absence she could not bear; he had left her on earth, but she followed him to heaven: yet there was the company of her spiritual Father, as well as her natural child, that she so much longed for in the New Jerusalem; for she would seldom mention her son on her deathbed, but she would mention Christ also. On the 11 of March she being by her son's deathbed side, (as indeed she was very seldom from him) she discerned, as she told us, the image of death in his face, which moved her so much, that she went from the sight of her languishing child to weep; where she seeemd to writ after David's Copy, who being moved, went up to the Chamber over the gate, and as he went, said, OH my son Absalon, my son, my son Absalon, would God I had died for thee, OH Absalon, my son, my son, 2 Sam. 18. 33. Or like Jacob for Joseph, Gen. 37. 34, 35. He rend his clothes, and puts on Sack cloth many days: and all his sons and all his daughters risen up to comfort him, but he refused to be comforted, and he said, I will go down unto the grave to my son mourning: thus she wept for him; it was so with her; which grief, and the afflicting of her own body, during the time of her son's sickness, brought such a disease as is nor ordinarily found in the Physician's Calendar. Thus death wounded her through the side of her son; O sharp sting that destroys two at one stroke! she lay languishing from the 11. until the 25. of March, who than after a long breathing desire after her rest was translated: She struggled in the prison many days, and than at last got free; She had undergone the burden of her body many days, but on the 25th. in the morning corpore levata est, was let lose; whom I cannot imagine to be long out of her father's bosom, seeing she longed so much for it when on earth; and now that you have heard the manner of her death; I desire you would also hear the manner of her life; you have had a brief narrative of her dissolution: let me now make a narrative of haet conversation; where in one labour I shall show what she was, and what you aught to be: and what she did, and what you aught to do; you may guests at her entertainment when you have heard her behaviour: what I shall say, I will digest into this Method, as she was under a double capacity.  

1. A member of the nation: I shall show her deportment as in that relation.  
2. As she was a member of Christ: I shall show her deportment as in that relation.   
Or in brief. 1. Her carriage to man.  
2. Her carrtage to God.  
1. As to her civil capacity two things will come under consideration.  

1. Her personal qualifications.  
2. The performance of her relational duties.   
1. Her personal qualifications; and because these will appear when you see how she performed her respective duties, I shall be but brief. I might not be silent as to her profound understanding, quick expression, ingenious invention. I might tell you of her abstract and Metaphysical contemplation, her Logical and rational argumentation: but these were the instruments of her practice and will shine bright; but if you come but to see how she wrought, only these two or three things.  
1. She was of a lowly and humble behaviour, though honourable. She shone the brighter, the lower she stooped; her humble gesture was winning, like dumb Rhetoric, caused a consent though she had not spoken. Yet she so carried herself, not as to prostitute her worth whereby she might become despised. She knew how to hid her face that she might be inquired after, and to unveil her face that she should be admired; 'tis true her degree was such, that it was courtesy not debt for her to submit herself to associate with those she did: but such was her skill that her honour was in its proper height, though her behaviour was lower by many degrees: she had an act to make honour legible in a new edition and a small print: of whom I may truly say as Plin. of Epaminondas, honores ita gessi ti ut ornamentum non accipere sed dare dignitati videretur; Honour was beholden to her for getting it a good name: how commendable was it to see her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Antoninus, vilifying herself, and stooping to the capacity of those not wotthy to be her servants; It is an excellent posture in the Lion to be couchant regardant: her design placere vivens though not mortua laudari; To give every one more than their due while she lived, though not to desire her due honour when dead; she was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus pagina turgeseit; not a bubble that soon rises and is soon purt out; non pictos tantum majorum vultus, sed cordi insculptam imaginem Dei gestare solebat. She did not so much prise the honour she derived by propagation as that by adoption; not value her ancestors worth which was impressed on her body, as the image of Christ engraven on her heart.  
2. She was of a courteous and a tender disposition. She had lain long under the warm influence of the sun, and therefore she had a melting heart. Her tenderness like the wool deadned many a dart, when a rigid and austere countenance would never have done it; usually when detractors would be casting their venom, (for Morsu virus habent, et fatum deute minantur, they have a venomous tooth: poison of asps is under their tongues▪) yet I have heard them make this conclusion, Yet she was a very sweet and courteous Lady; which seems to blot out all they could speak against her, as Nero's, but he was a persecuter, blotted out his other deserved commendations. She had indeed her natural passion (as he or she who are without, let them cast the first stone at her:) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Plotinus calls it, the serpent of the mind; for as the soul hath a breathing after its kingdom and native place, so the body hath its debasing quality and would endeavour to drown the sparks of life in the fog of the flesh: hence Scipio Africanus caused to be writ on his tomb, Moxima cunctarum victoria victa voluptas.  
The greatest conquest is to conquer self; and this is the same with the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the the fleshly will or inclination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 23. the law in the members; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Law of sin; yet she brought them mightliy into subjection, to the dictates of the superior will, and the more divine life. She had considered: the love of Christ to her, and that made her loving to others; The tenderness of her Saviour assimulated her: me thinks that was a cormorants expression of Charles the 9th of France wherein he testified his inhumanity.  Suaviter olet cadaver inimici. 
The very dead carcase of his adversary; had a sweet sent; She was not of such a frame, but rather like Caesar, Non sibi placuit vindicta, sed victoria. She did not so much desire to revenge, as to overcome. Surely if God will not learn at Christians, yet he may justly be provoked by Christians; to be hard hearted to them, they are so hard hearted one to another. Thus 
Quia nobis sunt far a pectora, reddit  
Coelum etiam nobis durius aere Deus.  It is for our brazen heart's sake, if God turn the heaven inro brass, and the firmament into iron: she had learned not only the part of a man, to tender good for good: the very heathen and Publicans do the same: but she had learned the duty of a Christian to tender good for evil; which is the highest stretch that nature can reach unto, the utmost that a Christian is capable of. Elisha-like she could entertain her persecutors, 2 Kin. 6. 23. or like Titus Vespasian, she professed herself Peritura potius quam perditura, Rather die than be cruel; and by this sweet accustoming herself to forgive; she had obtained, Non actuale modo sed habituale patrocinium. Indulgence was natural, converted into her constitution; how to the life did she imitate Francis the first of France, who could pardon as freely as her enemies could offend! nay she had advanced this Christian duty to a higher strain: for she could pray for them, as well as pardon them; this was Cyprians practice for the aduersaries of the Church, which was hers for the adversaries of her person.  Misit preces et lacrymas cordis legatos. 
He sent ambassadors to negotiate for a reconciliation with God, when he had made them at peace with himself; and how would it trouble her very heart to think of the sinner's portion, when they had received many incomes here! She would often seem to be rroubled for their accounts; knowing that where God sows plentifully, he expects increase; & knowing that Deus tarditatem supplicii gravitate compensat: the longer God is fetching his stroke, the more doth it smart when it comes; She had an ear open therefore to any complaints that might stir up her bowels of compassion; here she was slow to speak and swift to hear, that she might understand the Emphasis of a petitioners misery, that so she need not want motives to mercy. It was said of the Emperor Adrian, that when a poor subject would have presented a petition to him, he told him he had not leisure to hear him, to whom the petitioner retorted: Than you aught not to have leisure to be Emperor. She had been in straits of that nature herself, and that made her sympathise, and have a fellow-feeling with those in misery.  
3. She much used ro deny herself and make resignation of her worth, that Christ might be all in all: She had a heart above her enjoyments and her attainments.  
1. She denied her Richeses, her estate, and was maintained with a possession like the saints food which every one doth not know of. God had made her a Sarah in this, increased her with wealth, flocks and herds which was not of her own taking but of her father's giving: neither was her richeses as many ones have been, a Coal snatched from the Altar, which will in time fire the nest; but hers was not so, it was Divino more datum, not Sacrilego more raptum. She drunk not with Belshazzar in bowls of the sanctuary, neither did she enrich herself with the spoils of the Temple: She built no houses with Churches ruins: the foundation of her dwelling place was not laid on a Cathedral; she clothed not herself with the curtains of the Altar. But res hominesque semel Deo consecratas timide attractavit, counted it robbery to enrich herself with things dedicated to God, as well as with things given to man by last will and testament of the donour. She would often rejoice that she had not taken that liberty which others had done, to make such laws as Church land might become forfeit, and so confiscated to their own use; it was purely her persuasion, Sacrum, sacroque commodatum qui rapit, parricida esto; he who borrows of the Church and pays not again, let him be cut of from the congregation; he that steals a Deodand, wrongs his neighbour as well as dishonours God: but God had given her a large portion which was her inheritance, therefore she would not sue for other men's annuities; instead of plundering she enriched the Ambassadors of Christ with her wealth; She lay out her wealth and richeses upon the Knight's Hospitallors of Christ, and maintained his beadsmen with the morsel she should have put in her own mouth; had she not than heart to deny her estate? She looked not to lay up great things on earth, nor make any purchase of Lands but in Canaan.  
2. She denied her parts: not as many do that will pretend to sacrifice them, but it is to let the people see they have them; indeed hers were elevated to no ordinary pitch; yet in all her knowledge she was not satisfied, save in the knowledge of the eternal God, and his son Christ whom he hath sent: and though she would not set her light on the hill top, nor fire beacons with it, for she was of a more peaceable spirit; Yet Eo plura novit, quo pauciora loqueretur. The less she spoke, the more she knew: the river runs the deepest when it makes the lest noise. I have indeed so metimes wondered, out of what fountain she drew her knowledge: but after I had considered that it was all spiritual, I thought it to be given of God: she would judge of controverted Doctrine by her practice; that way wherein she could run fastest to heaven was the way she owned: and as to her expression and election, they that knew her have heard her speak for herself, so that I need not; only let me say as Zanchy said of Vtrets sermons, Singularem eloqxentiam, et in commovendis affectibus efflicacitatem admirabar. Such was her quick and powerful discourse when she had been in company like herself, that I have oftener stood to admire than studied how to imitate: maluit se sapientem esse quam haberi; she had rather be, than be esteemed wise.  
3. She denied her graces: she would go to Christ with a present of that plenty which she had received from him: the mercies of God to her were not like the wind, which drives one from the coast it comes from, but like the beams of the sun which draw the eye to the fountain of light: the more she had lain under influences, and the warmer she grew, the nearer would she creep to the fire: and when she was filled with the drops of heaven, she would empty herself into the Ocean: O how far was she from Nebuchadnezzers frame! Dan. 4. 30. that could not do a good work but he must make proclamation of it: Is not this great Babylon that I have built, for the house of my Kingdom, by the might of my power, for the honour of my majesty! The King did all this by himself, and for himself, and he himself would have the honour; which kind of practice punctually walks antipodes to Rom. 11. 36. It cuts in a Right angle, and is down right Idolatry, if that scripture be true. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: For of him, and to him, and through him, are all things, to whom be glory for ever. Amen.  
2. The performance of her relationall duties, which according to the variety of the object was various; some whereof I shall a while insist on, that you may see how she had her conversation with men; as hereafter I shall show how she had her conversation with God.  
1. As to his Lordship, her dear husband, she was full of tenderness, full of duty and of affection: She counted him opes suas, thesaurum suum, her richeses, her treasure, Centrum & circumferentiam deliciarum; & this she than manifested, when she exposed herself rather than he should perish: when she counted his person her freedom, might she but have his presence: Which was not long before she died. For his Lordship was hunted for his life from place to place, by the hand of the crafty: he was put into prison too, by him whose jealousy made him severe, I need not name him: the nature of the action shows what an one he was that would do it: only let me say as one said concerning Phocas when he had slain the Emperor Mauritius, or rather murdered him, being asked why God set him on the throne in his stead, and why would he so abett such an action, he answered eum Imperatorem Deus constituit quia non invenit pejorem: so this was one that God had permitted to tame a rebellious people, because he could not found a worse; now after that the Chair was got, it was needful to set it fast; and after he had the crown on, it was wisdom to kerb all those that thought it misplaced; therefore many of the Nobility that would not patronise so foul a fact, must lie at his mercy, and for fear that they should endeavour to pull him down, he would tie their hands: he thought if the bonds of their love to him, would not hold them, (for it was but small) yet the tower would; and here it was that those stars of the Land that would not own him as sun, should lie under a cloud: amongst whom, was his Lordship, ut insignis fidelitatis ordinis miles esset, That he might give a testimony of his Loyalty, and to signify that he was an adversary to usurpation; Even at this time his Lady drawn by the cords of love, counted her own house a prison rather than the Tower, if she could but enjoy her Lord's company there; concerning which confinement she expressed herself not much unlike Penelope to Ulysses, Ipsa comes veniam, nec me salebrosa movebunt Saxa; nothing could draw her from him, which could not break the bonds of love; here she was a Sarah to Abraham, 1 Pet. 3. 6. obeyed him and called him Lord A Livia to Augustus, a Pl●cilla to Theodosius. She was not only a ring, but a crown to her husband, Pro. 12. 4. of whom he might use the Athenians Proverb, when they were happily matched, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they had found a mercy in the superlative degree; of whom it might be said as of Basil and Nazianzen, corporibus geminis spiritus unus erat: they were two bodies, and yet informed by one soul.  

They were so justly one that none could say  
Which of them ruled, and whether did obey.  
He ruled, because she would obey; yet she  
In so obeying, ruled as well as he.   
The Egyptians, in their Heroglyphicks resembled this mutual love to a chain locked at both ends; hence Seneca calls a wife compedem auream; and Horace a beautiful woman compedem gratam; They were thus both chained together in their affections, as Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They strove which of them should be forwardest in love; neither can I justlye say whether came behind.  
2. As to her Children: she was very tender and careful over them; She looked upon them as Abig●ils, their parent's joy and therefore she prized them; If it may be spoken of any, it may of her, that liberos genuit gratiae plenos, ad imaginem dei viventis fabricatos, That she begot children in the image of Christ as well as of their parents; they were such for whom she prayed and wept, as Monica did for Austin, and thence we might conclude of them as Ambrose did of him, impossibile est ut filius tantarum lachrymarum periret●, it is impossible but her children should be accepted when they have such a solicitor at the throne improving her interest for them: how careful was she in their education, that it should be spiritual! she would by no means but they learn to know God, what ever they were ignorant of besides; she shown much diligence about their soul's ornaments and concernments; she loved not to see mentem aegrotam in corpore sano, mentem aridam in corpore florescente: not that their souls should starve when their bodies thrive, not that there should be a fresh body and a withered soul; she knew well that a teneris insuescere multum est, it is of concernment to train up a child in his youth in the way that he should go, and he will not departed from it when he is old. O how she was brought to her knees for their delivery from sin into the state of grace, as well as for their delivery from the womb into the world! She travailed again with hers, that Christ might be form in them; She abode pangs and throws, sent up sighs and groans, to heaven that hers might not only be partakers of the first but of the second birth; thus she was with her only son, upon his death bed, very earnest; though she would not discourage him with denying signs of temporal life, yet she stirred him up to show testimonies of a spiritual. And when she began to doubt that he would not live to be possessor of his earthly and temporal inheritance, O how she breathed that he might be partaker of a heavenly and eternal one; often would she pray, that as hers bore the image of their earthly, so they might bear the image of their heavenly father, and that he would beautify and adorn their souls with grace, as he had their body▪ with features, which was not modo & mensura; when she had seen the tender branches of her body, it would not content her, until she saw them translated into Christ, and become living members of that vine. She would (o that all Parents of Children would improve so great a mercy in the like kind!) sooner correct them for neglecting their duty ro God, than for disobedience to herself; and this made them more cautious, in as much as they apprehended every fault in that kind to be double, not only against their spiritual, but their natural parents: her Child's behaviour & their sanctified lives will put a Probatum est to this particular, so that I may be silent; therefore she needed not complain (neither indeed had she any cause) as Augustus did, who had a rebellious and an ungracious son, Utinam aut coelebs vixissem, aut orbus periissem, Would God (said he) that I had never married, or that I had never had a child. She in their infancy and minority made choice for them; but when they were at riper years, she would let them choose for themselves; knowing that it is not so easy to love where one is forced, as it is to be forced where one loves: she would not choose Yoke-fellows for her Children, not knowing so well whither they would draw both one way, as they themselves known: hence she urged not any that went against the stomach, jest she should 'cause surfeit or vomit: she judged it rigorous to impose a husband or wife on her child, except they should take them as Physic, only to have them stay with them for a day, and no more. It seems a hard question to resolve, Wither the Parent that forces is more cruel, or the child that denies more disobedient?  Crudelis mater magis an puer improbus ille. 
If one consent to both in the positive, it is not amiss.  Improbus ille puer, crudelis tu quoque mater. 

Whether is more to be condemned, who tells,  
A self-willed child, or parent that compels  
His child to loathed bed and board! I wis,  
The child's too blame, but parent cruel is.  
Where love lives not, the marriage yoke, and choice  
That such should join, I give my negative voice.   
Thus she carried herself to her children, first teaching them to seek the kingdom of heaven; knowing than that all things else would be added to them.  
3. To the Saints; she shown much love, especially in their misery: she looked upon the Children of God as her own kindred, so that she could not but have affection; the spirit of love which knit both them and her to the head, did also knit both them & her together in the same body as members one of another: How could it be otherwise, but those eminent in grace should have her esteem, because they were like herself! and she who had the seed abiding in her; could not but grow up in the likeness of him that begat her of his own will; it was ordinary to see her and the Children of Christ Columbatim labris inserentes labra; she was indeed a Dove for harmlesness, and a Dove for meekness and affection; thence the Greeks derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the transcendency of their loves; thence it was Veneri dicata, dedicated to Venus, and her Chariot was drawn by them. O what a free access could the meanest of the Lords Children have unto her, when those that were the darlings of the world might stand without! Her bosom was as open to those begot of the Spirit of life, as to those begot of her own body. Christ's meanest servant was in equal respect with the world's greatest master: when any was made known to her by the characters of faith and praise, there was a note of remembrance put upon such, and of all others she loved to keep reconciled to, and avoided contracting enmity with those whom the Lord loved. It was storied of Frederick the Elector of Saxony, that upon some affront he intended to wage war with the Bishop of Magd●burge; but before he would make an assault upon his enemies, he sent out his spies to see what posture and preparedness they were in, and how he could with the greatest probability expect to give them an overthrow; so when the Spies returned, they informed the Elector, that all the enemy's Army was upon their knees at prayer; which when he heard, he threw down his sword, and said, Let them fight that will: for I am not so mad as to engage in war against him that implores God for his preservation and deliverance: Thus she would never offer to hate those that God loved, nor to oppose, or be in enmity with them to whom God was reconciled; wherever she saw the Characters of a Gospel Conversation, there she would also make impresions of her affection.  
She gave much honour and due respect to the Ministers of the Gospel; this was one of the tallest branches of her affection; these were the men that found favour in her sight, because as Ambassadors of Christ, they always brought her tidings from above: But as for those Minister's clothing, but whose lives rather supported the Kingdom of sin, than the interest of Christ, she suffered them not to have an equal share with the rest. She would always judge a sin in a Minister most unbecoming. A Layman's conversation under a Clergyman's apparel, profaneness under a gown, was an unseemly sight to her; worldly stuff is not to be treasured up in Ministers hearts; she would say, that it made many think more undervaluingly of heaven, when those that went to spy out the land, had their hearts so much on earth. She saw that it made the price disesteemed, when the guide would not lay aside his weights and burdens, that he might run with more speed: this made Austin so much complain of spiritual men, when they had their hearts on earthly things. Amor rerum terrenarum, est viscus spiritualium pennarum, Love to the food of the body, is as birdlime to the wings of the soul, it entangles them. And again, Negotiatorem Clericum quasi quandam pestem fuge, the Pestilence is not more infectious, than a worldly minded Minister is to his people. It was an Expression of one of our modern Writers, who is now with the Lord [Dr. ARROWSMITH.] Minister in foro est aeque ac mercator in Templo, praecipue si assidue sit, uterque Christo flagellandus, The Preacher of the Gospel should have the same pennyworth in the Market (especially if he be constantly there) that the Merchants had in the Temple; they are to be scourged, if they have their due. The Gospel and the Messengers of the Gospel were both as Jewels to her, and she delighted much to wear them. Nunquam requievit nisi in Evangelio aut claustro; she slept safest when she had heard some spiritual discourse last at a night for her to dream on; and thought herself most secure when some godly Minister lodged in her house: she was one, that though she did give them entertainment, yet she would have them work; and though she lodged them, she would seldom let them rest; few could have the honour of a visit under a Sermon: She would ordinarily be rubbing them for fear they should rust; she would not by any means that a dispenser of the Oracles of God should be idle. Stars should keep in their own sphere, but there they should be in perpetual motion: their motion should not be Planet like excentrical, nor in Perig. as many ones are, who will follow the Moon in her full, though she should go beyond the line; this she judged to be derogatoty from a star when it is only in Sublunarium Dominium: when they are rather to affect sublunary bodies with a malign influence, than to reflect light. O what an Eclipse must the earth suffer, when not only the mutable Moon, but stars also interpose between the eye and the sun? what sorrow must that poor soul undergo where the Shepherd's rod corrects, but instructs not? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried more terror with her than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to be excommunicated from the congregation, was judged by her to be of as terrible a consideration, as to be cut of from the land of the living; and this she thought to be the main, if not the sole wound that aught to be given by him that weildeth the sword of the Spirit: she desired that such only should be exercised in the Ministry, who shone not only in their conversations, but in their Intellectuals, judging Learning and Philosophy, with the knowledge of Tongues, to be a main, though not the only ingredient in a Minister's qualification. She would have these to be highly esteemed, but that they should sit bore to the illumination of the mind with saving grace. She would have learning subordinate to Grace; as Clemens Alex. submittat se ut Hagar Sarae, patiatur se admoneri & corrigi; sin minus pareat, ejice ancillam; it should be a servant and no Commandress, as Agar was to Sarah under subjection, which if she refused obedience, was to be cast out, and disinherited. She would be much troubled to see many run, & that in haste with the for most, and yet had never learned their errand: she pitied such poor Creatures that were led by guides who were either malicious or blind; it was not likely but their motion should be irregular: this was it which caused Jerome to complain in his time, Heri Catechumeni, hodie sunt Episcopi; heri Philosophi, hodie cum vix ex Aristotelis sinu prolapsi sunt, ad Episcopatus dignitatem evehuntur. A sad complaint when those that should teach others, stand in need that some teach them what are the first principles of the Oracles of God: when those that should be Fathers to instruct, are scarce worthy of being Children to have the honour to learn. Yesterday at the feet of Aristotle, to morrow at the head of a Congregation. Yesterday sucking the breast of his mother, and perhaps before night thinks himself at man's estate: Prius Imperatorum magistri, quam doctorum Discipuli, who undertake to teach before they ever were taught themselves: such she found about her where she lived: who Per fas & nefas currebant ad Cathedram pastoralem, would be Shepherds, though they knew better how to butcher than to feed their sheep: Who would undertake to be guides, before their eyes we open by the illumination of the Spirit. Charitable souls, as Bernard calls them, Qui loqui qam audire paratiores, & promptiores dicere quod non didicerint, that would be Prolocutors, before ever they were Auditors, and undertake to show others the way, when they had never any light within themselves. Such she knew in the land, which was a sad grief to her spirit, that those should pretend to be Apostles of holy Doctrine, who like Judas, betrayed a holy conversation: they are the more dangerous, because they do not only molest and disgrace the peace and purity of the Gospel, if they grow, but will also do mischief, if pulled up; like those flies in Italy called Punies, which if you let them live, they sting; if you kill them, their stink will almost poison you: She would complain of too sad experience, as Cambden doth in his Britannia, that it was the idleness and ignorance of the Ministers that was the occasion. of the people's wickedness and profaneness: It would often grieve her to think how poor souls would be betrayed to Satan, when it should once become disgraceful to direct them into the true way and footsteps of Christ. She was one that thought it heterogenous for a Travailour to prompt an experienced guide; desiring that those who had been judged fit to lead others, should do it in the way they knew best, not in that which was trodden most; for the way of experience may be nearer than the common road: and the Travailor may come to have better entertainment at his journey's end. Such who shone as lights in a dark place, they were the men that her tender eye was upon: they were the men whom she loved; and indeed her love was great: O how nobly would she entertain them, and how welcome were they to her presence, if they had but brought any gospel tidings, any message of peace, any news from heaven to her soul! a persecuted Paul as well as a pompous Herod, Peter in chains as well as Julian in his Chollar of Gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was as precious to her, if his grace abounded, ●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. James 2. 2. If she had the faith with respect of persons, it was where she saw grace making a difference, and such should be called up, but others sit at her footstool. Cloth of gold, and a gold-ring were but rags when on a Leopard's back; and plain Leather was not despised, when the person was undefiled within. I dare boldly say of her in this particular, as one said of Origen, Nemo fere supervivit aequalis, she hath scarce left her fellow in the land. She would usually after they were go from the house, go in her own person to visit their lodging, that she might known whither it was as she desired. I have heard her say frequently, that a powerful Minister of the Gospel of Christ should have as honourable treatment, and be as nobly entertained by her as any Lord in the Land. O Si plures essent, & diutius durarent, that we had but more such, and that they would stay longer! And indeed, for aught I know, they brought and left many a blessing at her family. I am sure they left their prayers on the Throne on its behalf; and I persuade myself when others at the great and dreadful day of accounts, when Jerusalemians shall be arraigned for the blood of the Prophets, from Righteous Abel unto Zacharias, that than she because she entertained a Prophet in the name of a Prophet, shall have a Prophet's reward. I sigh to think that it is true of her, as of Leo the tenth of Rome, Cum eo communis salus, publica hilaritas, in eodem sepulcra coquebantur, the common joy of the Ministry in those parts is dead and buried with her in the same grave. Where ever her name shall be named, let this be spoken for a memorial of her, that of all the Creation, the Gospel Professor; of all Profossors, the holy Liver; of all the holy, the Gospel-Preacher had the greatest share in her affection. O that all the Nobility of the Land shone with this honour!  
5. To the poor: she was exemplary in her bounty, charitable to a Proverb. O the wet cheeks, the dropping eyes, the sighs and groans that many have made to myself on her behalf! How many poor have told me they never prized her until she was lost! Now they hung their harps on the willows, and sit down by the brook-side to remember their approaching captivity: methinks I see them writ in tears, that her life was their aurea aetas; & se mortua ferream patiuntur; while she was alive, they thought (I may allude to that expression) they were increased with goods, and were rich, and stood in need of nothing; but now that she is dead, they found they are wretched, poor, miserable, blind and naked. They stand like the wood in Autumn, when all the leaves tremble, and drop of at the declining of the Sun. There was more Mourners than we saw. Her fall hath weakened many a shrub, even as the great trees are blown up by a storm: Many had built their Nests in this Olive, and placed their Tabernacles on this mountain; but at the removal, their very foundations shaken, and are removed out of place. The poor lament their loss, 
Seu frondibus ingens  
Sylva dolet lapsis.  O what astonishment appeared in their countenances, and how ghastly and pale did many of them look at the doleful news of her death! many could not satisfy their heavey hearts in her loss, until her Lord (who hath the same tender bowels of compassion, and a nature more inclining him to pity and commiseration than others doth to revenge) had promised to take care of them. The weak child would willingly, if he might, be led by both hands, and if one be taken away, he fears falling. It was said of Lewes his dearh the 12. of France, that there was Tam subita mutatio, ut illi qui coelum attingere videbantur, sideratos esse diceres humi procumbentes: They that thought they were lifted up to heaven, in point of privileges, they were left a naked and a destitute people: Thus it was at her departure; those that had fair complexion, and looked fresh, are now grown pale, and like so many Niobes with sorrow, even turned into stone; How many hungry bellies did she fill, and naked backs did she clothe! she scattered her bounty as she went, which made so many follow her. She very seldom, or never went to Lectures to have fellowship with God, to hear of her father's good pleasure, but she would commiserate the poor; and in the same bountiful manner that God had bestowed Spirituals upon her, in the same measure did she enlarge hers to the poor; and many upon this account came to lie at the Receipt of Custom, because they expected her to pass by; and some did not loose their labour, but like the Samaritan woman, though she expected but temporal, yet Christ came, and gave her water out of the everlasting fountain. She knew what it was to wait for blessings at the gates of heaven; therefore she would always have those at her gates go full away: And now, poor souls, they have to time to mourn, OH flebiles dies! OH amaras mortes! their day is turned into night. Cisterns will supply not more: Their cruse of oil is run out, 
Pallentes rosae, & lilia nigra videntur,  
Nullus nec myrtus, nec laurus spirat odores.  A pleasant garden become a wilderness, a fair flower withered: who, especially those that lived by her influence, can but mourn!  
Many times when I have had occasions to move her Ladyiship to contribute toward Losses by Fire, Water, or the misfortunes of any that feared God, and considering the nature and quality of the loss, whither it was public or private, her bounty would be such, that I have thought it beyond her capacity; yet I have satisfied myself in this, though it was too much for them to receive, it was not too much for her to give; and I do not know but that her presents to the poor, procured favour and acceptance with God, the free donor of all things. Melancthon reports of a certain Bishop of Milan travailing with his servant; he was met with some poor, who begged of him something; he commanded his servant to give them all that little money he had, which was three crowns; the servant gave them two, rhinking to preserve the single crown to bear their charges at night, not known to the Bishop: When he was come to his Inn, certain Nobles thereabout, who had heard of his wont bounty, came, and brought him two hundred crowns, being willing themselves to support him who supported others: the Bishop being a little put into a muse, turns to his servant, and said, OH quanta injuria me affecisti! si enim tres dedisses, tercentas accipisses, O covetous Fellow, how hast thou wronged me! hadst thou given all the three crowns, thou wouldst have received three hundred, whereas now thou hast but two. To this kind of providence that place of Scripture seems to speak; Eccles. 11. 1. Cast thy bread upon the waters, and thou shalt found in many days; give a portion to the seventh, and also to the eighth; for thou knowest not what evil may be upon the earth. This was her constant practice, to give so liberally, as though she had expected thereby to merit; and yet as little loved to hear of her gifts, as though she had thought them scarce worthy of thanks. It was the judgement of the Rabbis; ob Quadrantem unum pauperi datum, particeps fit homo beatificae visionis, that for one farthing given to a poor Israelite (that was so indeed) a man should be reconciled and admitted into the presence of God: OH than what Glory ere this hath she arrived at! God hath raised her up an Instrument in dear years to supply the poor, who otherwise might have perished in all probability; Corn, Victuals, Garments, she than took her opportunity to bestow most freely, when all other helps sailed: thus Speed reports in his Chronicle of Suffolk, that one dear year between Oxford and Aldburge in the year 1555 there grew a crop of Pease, where there never grew grass before, without tillage; where it is three yards deep in a rock, many hundreds of quarters, whereby the poor were fed, and many kept from finding other unlawful means for a livelihood; thus did she; when they could buy not more, she would give; when like the sick woman, who had the issue of blood twelve years, Luke 8. 43. and had spent all she had on Physicians; if they had but come to her, they should not have go empty away; it was with her, as with King Monobares, who was of a generous spirit, and would give bountifully to all that asked him, by which means he hindered himself from growing rich; but when this was objected to him, that he did not as others in the world, who if they had more than they could spend, used to lay up something for future accidents: to whom he gives this short answer, Vicini & patres mei opes suas in terris, ego meas in coelis repono; my good neighbours lay up treasures, so do I; but they lay up theirs on earth, and I lay up mine in heaven: thus did she treasure up there, where she is now made Inhabitant.  
6. The next relational duty I shall show, is, how she behaved herself as to the public interest of the Kingdom: she did not set to much love on the parts in particular; but she was one that made herself concerned in the public joys and sorrows of the land; she looked upon herself as a Member, therefore she had desires of the Welfare of the whole: Patriam amavit, non quia pulchram, sed quia suam; the interest of the plurality was not in the uppermost seat, (its true) but yet it was not cast out of doors; what she did, it was much like the Romans planting of trees; Posteris & diis immortalibus; for others, not for herself: like Virgil's sheep, or be, or bird:  

Sic vos non vobis nidificatis aves:  
Sic vos non vobis vellera fertis oves.  
Sic vos non vobis mellificatis apes.  
Bees, Birds and Sheep endeavour what they can,  
Not for themselves, but for the use of man.   
She would often pity poor souls that swim down the stream of corruption, without any striving, either to save life, or to get to shore; she would pity them as she would do a mad man, or a peevish child who will tear of his clothes, and trample on his food, though it be that without which he cannot live: she would seem inwardly to grieve, to think what a demur there would be, as to many men's titles to glory, who yet thought they were full and wanted nothing.  
7. The last relational duty which I shall mention, is, how she carried herself in her family: she ordered it like ro her garden, (where she was very curious and exact) as in that no weeds might be seen; so in her house she suffered not a sin to grow: she knew how soon such noxious trees would not only bring a curse upon themselves, but even upon the ground they stood on; therefore as she planted no such; yet if they grew up such, and changed their nature, she would soon pull them up. She would require in all those that waited upon her, to keep the inside of the cup clean, (I mean the heart) as well as the outside; as she would not endure to eat her meat in unclean vessels, nor be attended on by those of unwashen hands; so she would expect their hearts should also be cleansed that came to live under her roof: Her servants who frequented her presence, were to have their bodies free from dirt, and their souls washed from all filthiness of flesh and spirit, or else they were not entertained: this I was fully convinced of, that no quality in her servant, gained so much respect and love from her, as grace in the heart; though sometime she hath weighed the little service which she could expect from some, yet that would not move her to part with them, but she would keep them, because gracious: and when she hath been told of the insufficiency of some, she would make answer, But they are honest. She considered, that those who were gracious, had a blessing attended them, though they could do little: and though they could not work much, yet if they prayed, the work would be well done, though but little. She would often say, how can any serve me faithfully, and perform their duty as they aught, when they make no conscience of serving God? at the best they will but be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men-pleasers, and their work be it never so much, it will be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eye-service, which the Apostle willed not, Ephes. 6. 6. O what an example did she set! How fair a Copy, and how true letters did many write after her! I durst speak it with boldness, (were it proper for me that am a member of the family myself to say so) that in her house she had proportionally as many servants, who set their faces towards Zion, and loved the Lord Jesus in sincerity and in truth, as was in any noble family in the land! How rare was it to hear a profane word, or see a profane gesture! From the time of my coming to devil with her Ladyship, until her death, I cannot say that ever I heard an oath, neither see man drunk in the house, save one. It was an house where grace was smiled upon, and where sin lay under a reproach. O what striving was there which should get to heaven first, which did much improve both our graces and our duties! the ways of God were not there evil spoken of; if her Ladyship had known it, she would have soon stopped their mouths. She manured the soil with Gospel instructions; for which purpose she generally entertained an able Divine in her house; though I cannot say so by experience since I dwelled with her; neither would I, thought I might; yet for the most part she endeavoured to have both the learned and gracious, whom she did not keep to be idle; neither did she employ them without abundantly rewarding them. She always thought a Minister in her house, though costly, yet to be great richeses; and would say, maintaining a godly Chaplain, makes no man poor. Holiness was promoted so by her encouragement, and by the Chaplains industry, that it was ordinary in the servants to be ambitious which should be best, not which should be greatest. She was exact in keeping a due order, that her family might know when to serve her, and when to serve God. As she discerned any noxious weeds to grow up, she would so influence them with her frowns, that their natures were often changed; but if that would not do, she would root them out. The weeds that she would labour to pull out, were such as were either useless or infectious, or both: though she could not eradicate sin where it was out of her reach, yet she would disquiet it where she had any thing to do; a little to show what qualifications her servants were to have, and what sins she disesteemed in them.  
1. She entertained no profane; always fearing, that they like pitch or a leprosy defile all they touch, or blast all they go about to do: She as much feared to entertain a man or woman dead in trespasses or sin, as the Jews feared to touch a dead body, because of their uncleanness: and though I cannot tell how she would have carried to such in her own family, (for there was none that durst be so, and so known to her) yet by her dislike of that oversight and indulgence in others, she shown that a profane man should not have go without his reward: it is true, to be deboist, is a merry life, if there were to be no account hereafter, when we come to dye: or if the most Atheistical should be the most deified hereafter, it would be the best work to do nothing at all: and the only time would be to redeem no time; but there is a dreadful sentence, Go ye cursed; and that will need no Emphasis; it is heavy enough in this, to be separated from God: whom to enjoy is life eternal.  
2. She would not at all encourage formality or superstition; she would not permit that any should perform their service to God after a dead manner, not more than perform their duty to her sleepingly: As for the superstition, she counted it a Criticism; in worship, a compliment: such a flection, that they who can suit themselves in every posture, had need be better Grammarians than Divines: she would not have hers so clownish and formal, as to keep their seat, though it was in the presence of the King of Kings; nor so complimental, as to cringe and congee to every butterfly: but because these are sins might easily be removed in their cause, she looked well to that; and that was,  
3. She laboured, as that hers should not be wholly blinded by profaneness; so that they should not be hood-winked with ignorance; knowing it is as easy for Satan to 'cause an ignorant soul to worship a stone, and idolise a word, as it was for the boy that lead venerable Beda, to make him preach to a heap of stones, telling him, that they were men. It was not comfortable to her that any of her family should walk blindfolded, dashing their feet upon stones, or splitting upon rocks, and making shipwreck of faith. She did not train them up Andabatorum more, tenebris & dubitaudi caligine palpitantes; therefore was it that she had a light always in the house that should guide them the way to heaven.  
4. She would not abide that adrunkard should come in her sight, though it was not so apparent in my time, because there was not occasion for her to testify her distaste as in her own: yet by what I have heard from her as relating to others, I can affirm, that they were a very loathsome crew to her; With what an Emphasis would she pronounce the word Breast, when she had reproved any that had been guilty of that sin! And indeed that sin seems to be strangely unnatural, because it takes away for the present, that whereby man is distinguished from bruit beasts; to wit, the more lively exercise of his rational faculties. It would trouble her to see it in others, (though she prevented it in her own) that lived like Bonosus, as though they were born ut biberent, non ut viverent: of whom is was said, and that according to his desert, when he had hanged himself, There hangs a Tankard, not a man. I have read, when Aeschines in a discourse with Demosthenes, was commending Philip of Macedon for a brave man, who would drink much: Demosthenes replies, that, that was a good quality in a sponge, but not in a man: This is the door at which many other evils enter. How often would she say, to that effect, with Bernard, Ad universa, vel crudelitatis, vel turpitudinis facinora perpetranda facilis invenitur via, cui nulla sobria ment is ratio, sed ebrietas dominatur: How soon is the course of nature inflamed, and all on a fire, when there is most drink in the brain!  Quid enim Venus ebria curate! 
And as she hated this sin in all, so especially in Ministers: a Drunken Clergy man was like great wits set upon wrong Objects, most pernicious: The Monks, that abstemous generation, call the best wine, Vinum Theologicum, Divine wine, and best befitting themselves to drink; but in them this sin would be peccatum diabolicum, sensual devilish: when corrupted, it makes the tartest vinegar; so the corrupted Clergy make the most profane.  
5. She was cautious of entertaining any Romanists into her house, jest any that were legitimate and true born children of the Church of England, should loose their birth-righ, by becoming brats of the harlot: against whose principles she was not, because they were theirs, but because they varied from Christ's rule; and the rather, because they might easily misguide those belonging to her, when they had wrought in them an implicit faith, that their agents must be believed upon their own report; as easily as one may be misled when their eyes are put out: the soul is soon ravished of truth when locked up in darkness, and cast on the bed of licentiousness. Two things she would much dislike, (though she would not persecute for their sober judgements, but punish for their gross sins)  
1. Their training up the vulgar in ignorance, as though none can be led to heaven with their eyes open, but they must all wink. Their denying them their service in a known language; there is small proficiency like to be made, when none must know whereto he hath attained; and people can scarce assure themselves of the way, when all their testimony is the word of a fallible, if not a false Guide; for they allow them not the rule of truth to be made intelligible: this is an Engine whereby they gain so many Prosilytes: Surely the land or person is in an uncomfortable condition where knowledge hath quit possession. It is reported that at the Assembly of States in Germany, one Albertus a Bishop, by chance lighting on a Bible, as he was reading, one of the States asked him what he had got, what book that was? he answered, he did not know what it was; but wherever he read in it, he found it to be against their Religion.  
2. Their licentious conversations: their hatred of the power of godliness; as it is well expressed in that Distich:  
Vivere qui sancte cupitis, discedite Roma.  
Omnia cum liceant, non licet esse pium.  
And if all their Popes must be believed, as not capable of speaking false, why may not Pius the fifth, when he saith, Cum essem religiosus, sperabam bene de salute animae meae: Cardinalis factus extimui; Pontifex creatus, pene despero: When I was in my low condition, and addicted myself to the service of God, I hoped well of my salvation; being made Cardinal, I began to doubt and fear; but being created Pope, I am altogether in despair. It would be well, if they did not prefer their Utile before their Honestum; their gain before godliness; witness their privileged sins: A sad State where is a toleration to be wicked, and not to be true: to do unjustly, but not to speak truly. Fac me Pontificem, & ero Christianus; make me a Pope, and I will be a Christian; was an argument, that that man who said it, was a follower of Christ rather for what he had, than for what he was; for loaves, than for his person.  
6. She would not permit an oath to be pronounced twice: and as for a lie, she would be very inquisitive, where she had a suspicion; knowing that Tenue est mendatium pellucet, si diligenter inspexeris; lies blush, and betray themselves, if they be looked on; so she would search to the very bottom of a frivolous excuse, and let out the very dregss, to see if the cask was not tainted.  
7. She loved not that any under her should esteem themselves according to the quality of whom they served, or the place which they were in; but according to what they were in themselves: She would say as Severus said of the Empire, The management of any of her servants place and trust consisted not in bravery, but in virtue: and here she did not only enjoin, but gave an example: though she had an Apology of honour and wealth to speak on her behalf; yet she needed no excuse, who could not be accused as guilty of pride: and though she was so great, as Nemo mayor, nisi quae justier; none excels, that falls short of her grace; yet Gratius fuit nomen pietatis, quam potestatis; holiness took the place of honour, and greatness was made stoop to Godlinesse's feet: And though she had much to boast of, yet she looked not upon any thing as her own, but as borrowed; and when she was any way tempted to pride herself in her attainments, she would than still the temptation, by thinking of paying them again with interest for the use of them. It was said of Mr. John Fox, that his grace did him more harm than his sins, because he was apt to be puffed up: but it was not so with her, who was hindered from magnifying herself, by making experiments of her own emptiness; and this example did she set to her servants; and many were imitators thereof: As she was clothed herself, so she desired that hers should be in the same fashion; not gaudy, but comely; not costly, but useful; not light, but neat. She was arrayed, and so she desired hers to be, Sirico pietatis, bessino sanctitatis, & purpura pudicitiae; with holiness and modesty: and many she had about her that wore this Livery. She loved a humble heart; and would usually make them sit lowest, who had the highest looks: she always had a favourable aspect for a modest countenance; but a majestic frown on those Quos pudit non esse impudentes, who were most ashamed when they were not impudent.  
8. She would not permit any private quarrel and contests, but keep peace one with another: She was displeased with the contests which she saw in other houses; but she forbade it in her own: she endeavoured to bring Ishmael under the power of Isaac; though she could not change his nature, she would tie his hands: and they in her house who were of the seed of the woman, were not trampled on by the Serpent's seed; neither were the Lords Freemen brought into bondage by the world's flaves, or sins vassals. She did so moderate their enmity, and so tame the rage of the Lion, that he would let the Lamb lie down, and not devour it: though she could not keep the godly under her command from reproaches, yet she would wonderfully keep them from harms; which brought such an esteem of holiness, that made her servants strive which should be most pure, because such had the greatest show of her love: And thus I have given you her behaviour in her relational duties.   

II I come to the second place, to show her carriage to God; or how she behaved herself in her spiritual capacity.  
1. SHE kept a strict watch over her own heart: O what snares of Satan did she discover! and how timorous many times was she to walk, even in beaten paths, for fear of snares! O how afraid was she to wash in pure and known streams, for fear of baits! She had such a circumspection over her ways and affections, as one that had experienced, how easy it is to be deluded, and how difficult a thing not to go astray! She was like one of those in the Revelations, Reu. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which had six wings encircling her about, not taking rest day nor night, but saying, Holy, holy, holy Lord God Almighty, which was, and is, and is to come: And in these it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were full of eyes within: Thus was she, she had an eye to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the deceitfulness of her own heart. An eye to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to that son of perdition, who comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 2 Thes. 2. 9, 10. According to the operation of Satan, with all power, and signs, and lying wonders; and with all deceitfulness of unrighteousness, or all unrighteous deceits. She had an eye to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that wind of Doctrine counjured up by the slight of men, and cunning craftiness, according to the very methods of deceit: She was full of eyes within; whereof, like Argus his Binae quietem, they were all awake but two. With the Spouse, though she slept, yet her heart was awake, to hear the whisper of her beloved. The Herbalists tells us, that Absinthium or Wormwood as it strengthens the heart, so it hindereth sleep; it was so with her, that the potion wherewith she was physicked, was so bitter many times, that she was kept from rest; and the more she saw the power of her adversary, the more she would watch. She saw how easy it was for hell to break lose into the soul when it was secure; therefore her sleep was Somnus leporinus, like the Hare, because so many Dogs, Wolus, Foxes, and beasts of pray pursued daily. Thus Macarias in his 33. Hom. makes it a testimo-of the inhabiting of God in the soul where the eye is open; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The soul that is made divine, and enlievened with the presence of God, or taken up into fellowship with him, is all light, all eye. When she saw with holy Bernard Nusquam securitas; that the Angels could be betrayed in heaven, Adam in Paradise, Judas in the school of Christ! O how circumspect was she, jest she should go wrong, or be surprised in the way! nay, the Intimacy she had with the corruption of her nature, which Epictetus observed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an adversary and a traitor to herself; when she sees that wise Solomon, strong Samson, and holy David might be circumvented, this kept her on her watch.  
2. She would not swerve from her uprightness; it might be said of her, as of Fabritius, Difficilius ab honestate, quam sol a cursu suo averti possit; it was more difficult to obsttuct the sun beams, than to make her warp: She had not such a respect to persons, as to make her neglect her integrity: She had on the helmet of righteousness, the breastplate which made her undaunted by the face of man: She was so sheilded with that Murus ahaeneus, that bulwark of Integrity, that is such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hearts-ease, that she could answer as Luther, when he was condemned by the Senators at Norimburg: aliter Norimbergo, aliter coelo conclusum est, though you condemn me in Norimberg, yet if God approve me in heaven, I value not: or as Cyprian, when the Proconsul had sentenced him to death; Aliud est cella terrena, aliud est tribunal coelorum; ab inferiore accipio sententiam, a superiore Coronam; I value it not, my Tribunal will repay for this earthly cell, my Crown will recompense for my condemnation here. It was not relation or acquaintance that could cast the balance, or throw in an unjust weight: but she was ad quadram formata, so cubical, that her foundation was coincident with a plain superficies. She measured her ground to stand on by the rectitude in her own nature; there was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that secret and invisible participation of the divine life; that to be evil, was to be irregular, and to swerve from her own natural inclination. Themistocles being Praetor of Athens, Simonides the Poet become his Petitioner; and when Themistocles had considered, that the thing he asked was unjust; he turns unto him with this answer, Neque tu bonus Poeta esses, si praeter leges carminis caneres; neque ego civilis Praetor essem, si preter quod est justum tibi gratificarer; it would be no commendation of thy Poety to say, thou madest Verses without Laws or Rules; no more would it be to me to gratify thee in a thing so unjust: This was her resolution with Calvin, Fiat justitia, ruat coelum. She would be upright, though she smarted for it; she would keep her integrity unwarped, because it preserved her undaunted.  
3. She carried like a Christian under afflictions, wherein she was much exercised; and it was often going into the furnace that made her graces so bright. And indeed they that expect to be godly in the world, and not meet with tribulations, Persecution and Affliction, surely take Christ to be in jest, John 16. 33. or think St. Paul compliments, 2 Tim. 3. 12. Yet though she laboured in the yoke, she is taken up to rest; though she had her share of that bitter tree, yet she found the fruit to be sweet. In her deepest outward distresses, Divinas Martyrum consolationes se sensisse profitebatur; She had a gentle stream ran privately to her heart that kept her from fainting. A drop of the fountain was cordial and restaurative. She was never in such a Dungeon in the earth, but she could look out to heaven; never under such a cloud, since I knew her, but she could feel the warm Sunbeams darting through it, and refreshing her soul; though she sometimes had mean entertainment, yet she would look upon it as a Saints portion, a child's allowance, and take it, and be thakfull; Though she was sometimes fed with bread and water of affliction, nay with husks among the swine; yet she comforted herself, that in her Father's house there was delicious fare, Atticae dapes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glory and pleasure lie at the gates: Of whom I may say, as the Apostle saith of the Worthies of old, who were sawn asunder, stripped, reproached, wandering about in skins, and lodging in caverns and dens of the earth, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. She had a faith that hath witnessed her to be Conqueror. When she had heard of the hard usage of the Christians at Piedmont, how they were miserably persecuted, she would grieve within herself, and pray, that England might not bring forth such Executioners; that such weeds might not grow in so pleasant a garden. O what tenderness would she than have expressed, had she been acquaited with the Siculae vesperae, the Lamena Parisiensis, the Spanish Inquisition, or Massacre at Paris! but these however were thought by her to be any thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sufferings of the present time in their season, not worthy to be compared with the future glory that is to be revealed. She had a submission to the Father's will; and like Jephthas' daughter, would freely resign to her father; my father, let it be done to me according to what hath proceeded out of thy mouth: O rare spirit, in bearing disappointments! not like the Chinees, who whip their gods, if they do not supply them; but with Eusebius Pamphilus, she would gratias agere Deo benefaciente, repugnante vero non accusare: She would rejoice and praise the Lord for smiling on her; but if be corrected, she would not reply. She followed not God only when he lifted her up, but when she was on her knees; and she could kiss the hand both when it gave, and when it came to take away. She was not of that wicked frame, 
Piae in fortuna secunda,  
but  
Impia in adversa:  not only hung a flag to Neptune when she had a prosperous voyage, but when she had suffered shipwreck. She would take all in good part from God, who could direct all to a good end: She would say, she expected not to far better in the world than Christ did.  
Alme Deus, te odit sine causa mundus; amabas  
Tu sine causa illum; quam bonus ultor eras!  
Without a cause the world doth hate, and Christ doth love:  
This kind of sweet revenge descendeth from above.  
It hath been the child's portion to be hunted after for his life sometimes by the god of the world. sometimes by the men of the world; & she sufficiently experienced it. We have had testimonies of the cruelties of an adulterous generation; witness Ireland, which contrary to the nature of the soil, hath bred many Vipers and Serpents, that have stung, and mortally wounded so many of God's Children. Flagrat adhuc in memoriis Nostratium vivicomburia Mariana, the slaughters in Mary's days cannot be forgot, for they were writ in blood. She desired to undergo what was laid upon her with patience, that she might neither disquiet herself, and make her burden heavier, nor provoke God to 'cause him to let it lie on the longer.  
4. She had appretiating thoughts of Christ: She had meditated on his love and tenderness: and this affected her. She was like iron touched with the Loadstone; not sooner touched than drawn: There was an ardency in her heart to him who had influenced her by his own love; and it was of an assimilating nature that produced the same effects in her, that Christ's did in him. Sitting by the fire made her tender to others; she would not wound, because Christ came to heal; not destroy, when he came to save; not hate, seeing he came to reeoncile. O what a correspondency did that love produce in her nature with the nature of Christ! such was her heat, that it even dried her up.  Amor est hilare tormentum. 
To dye of love is a sweet death. When she had such an object, she could not exceed in honouring or embracing. She was very fervent, and it cannot be otherwise, because her heart had been touched with a spark from Christ's flaming breast. She warmed others by that fire kindled for her own use: neither could you wonder that she fell in love with Christ, being she had seen him so often in his glory, and found him to be so suitable a Saviour to her, when she lay under the sentence of condemnation in her own conscience. O how comfortable was it to lie warming one's self by so great a heat!  
Ardet amans, traxitque per ossa furorem.  
Or as it is said of Atrides;  
Uritur Atrides, & caeco ca●pitur igne.  
The fire came secretly and unawares into her bosom, and there it kindled and melted her heart: It was with her as with the spouse; she could not conceal her love to Christ, but in his ahsence 
— Tota incensa per urbem  
Debacchatur.  She ran not wantonly, but in the heat of her zeal, enquiring of every one she met, if they saw her beloved: and such a posture would carry its Apology with it, if they would consider, she was sick of love. O sweet soul, how have I seen her at ordinances and duties! Lacrymantem & multa volentem, & ter conata collo dare brachia circum! How full hath her heart been, which could not utter itself but in sighs and tears! how was her soul ravished, when she heard Christ's voice! and surely he who spoke as never man spoke, who was the fairest of ten thousand, personally the sweetest complexion that ever was upon earth, as Origen thinks, deserves love of all that know him. A tempting world, nor a gaudy pleasure had ever any influence to disentangle her: She would tread on other things, that she might reach the higher towards God. When I consider what a heaven-born-soul hers was, I cannot but conclude, as Philip of Macedon did, when he saw his son Alexander leaping on Bucephalus his great horse, he wept upon him, and kissed him, and told him, he might seek another kingdom; Macedonia was too little for him. So it was with her; the greatness of her mind was not commensurate to present Objects: her faculties had a tendency to the preservation of the head. She grudged not that Christ the head, which contained the power of seeing and understanding, should have dominion over the other members. She grudged not that the fountain should be exalted above the Cistern, jest influences should not be conveyed. She loved her Jesus with B●rnerd, Plus quam sua, suos, se; more than any thing besides; naymore than her dear self; for she hath to my knowledge sacrificed, not only part of her Estate, but part of her reputation on his behalf. When she went to duty, it was in obedience to Christ; When she went to Church, it was to meet Christ; When into her Closet, it was to embrace her Christ: When she read or meditated, it was that Christ might be more fully discovered unto her. I may boldly say of her, as one said of Cicero Hortentius, That every book was rejected by her, wherein she found not the name of Jesus; and this love made her very active; made her a Volunteer in Theological War: such a bond it was, that neither the storms of a cloudy day could rot, nor the heat of a fiery furnace could burn, nor the sword of a Tyrannical persecutor could cut, nor the flutterings of a glazing world could entice asundet: It was not the damnations of the profane, nor the Hail Madam of the hypocrite that could separate her from her Beloved.  
. 5 She had a high esteem of the everlasting Gospel: like Budaeus his wife, Non tractavit negligentius libros quam liberos: she was as tender of the Gospel of Christ, as of the person of her child: as she delighted to see his person, so did she to hear his voice: what ever charge she gave, in her shield she bore the gospel in chief, over which, A heart surmounted proper: it was there that she found food for her soul, and direction on her way. She would say to the same purpose that Cheraea did, Haec ego non facerem quae Jupiter fecit? what shall Christ set me an example, and shall not I imitate? Shall he go before, and I stay behind? She delighted in the same manner that Robert King of Sicily did in the book of God; who once acquainting Petrarcha with his affections to the Word, and Interest of Christ, said, juro tibi Petrarcha, multo chariores esse literas quam Regnum; & si alterutro carendum sit, aequanimius me Diademate quam Literis cariturum; I prise the Gospel more than my Crown; and if one must be left, I profess I had rather loose my Kingdom than the Scriptures. O she often felt a secret wound that she received from the word of Truth, which came with pleasure, not with smart: Evangelii verba leviter volant, sed graviter vulnerant, the Gospel is but a Word, but it makes an impression; it cuts deep, though the wounds are more delightful than painful: How often would she go to this glass to dress herself by! and thence was it that she was so comely: she did not only look in the glass for her own face, but she thereby got a fight of the Father's Throne, as by the light of the Sun she got a sight of his footstool. She loved to sit under the beams of the Sun; and though it did make her black, (for she thereby lay under the disdain of the more degenerate part of the world) yet she was comely; nither would she put a vail over her face, when she went to behold the Sun, but would labour to view him without eclipsing any of his brightness, by the shadows of Types, or the vails of Tradition. She loved to see light immediately from the fountain, not by reflection orderivation; for than the heat and vigour was something abated. God made two great Lights, the light of the Sun to rule the day, and the light of the Moon to rule the night; of which things, I may say as Paul of Agar, and Sarah of Isaac and Ishmael: Gal. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which things are an Allegory; they are the two great discoveries that God made of himself to the world; the two Ministrations or Covenants, Law and Gospel, Moses and Christ; Do this and live, Believe, and be saved. The light of the Moon only a dark representation and reflection, a derived stream, full of Mountains, Mists, Types, Shadows, Ceremonies, carnal Ordinances imposed, only till the time of reformation, till the Sun should arise: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The great light which is the true, clean and infallible declaration of the sun Christ in the Gospel, which dispels all mists, and shadows, and additional rites, whereby the holy of holies is discernible by the rending of the vail in twain; this was the Luminare magnum. Heb. 1. 1. God at sundry times, and in divers manners spoke in times passed to the Fathers by the Prophets; but in these last days hath spoken to us by his Son, whom he hath appoitned Heir of all things, by whom he made the worlds, etc. This was the Object of her eye; O she loved to sit in this light, where nothing should cloud or eclipse the brightness of his glory, nor the image of his person.  
6. She was not only a Prizer and an Incourager, but a constant frequenter of public Ordinances and preaching. She was often taking her souls food; and that was the reason that she was so well-liking. She would be often at the sincere milk of the word, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that undeceitfull food, and therefore she was a thriving Christian: for besides those embraces in her own Closet, and the interviews in her Chapel, which were very frequent, yet she desired to see the face of her beloved in the Assembly of the Saints. She was of David's heart, Psalm 42. As the hart panteth after the water brooks, so panted her soul after her God; she thirsted for God, the living God: and such was her earnestness, that she counted a day in the Lords Court's better than a thousand else else where. One thing (that I may allude to David's words) she desired of the Lord, and that she sought for, that she might devil in the house of the Lord all the days of her life, and inquire in his Temple. David got intelligence in the sanctuary, Psalm 73, 16, 17. So did she, she went to inquire of God, to seek his face, to pray to him, to praise him in the sanctuary. She could speak in his language, Psalm 63. 1, 2. OH God, thou art my God, early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is, to see thy power and thy glory, so as I have seen thee in the sanctuary. How did she draw to the public, and what a train followed her! there were many more guests at Gospel feasts, because she was there; She was the great Pillar of public worship in the corner of the land where she lived; many others (I will not say all) were but the vacuum or space between; an empty-nothing. I may say of her decease, as one said of Augustus his death, That Rome feared ruinam orbis; so those amongst whom she lived, now that she is fallen, may fear Ruinam Evangelii: Sermons, and Exercises, and Lectures look pale, when she is taken away; Zeal, and Holiness, and Christian fellowship may give up the Ghost, now that she is not there to encourage them with her presence: her worship was constant; and yet such a worship as God inquires after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in spirit and in truth: she loved not to have her service so over-trimmed, that God could not know it, nor so carelessly dressed as though it did not expect or regard acceptance. She would allow ceremonious gestures in strangers that had not been at all acquainted with God; but she could not think it becoming sons to be superfluous in Congees before his father: being the Father is content with the heart, though she would not commend a clownish garb and a rustic behaviour in God's house, yet she would not have men antic. She was not a Nonconformist in her worship to the Gospel rule; but when Christ bid go, she would go: and when he said Do this, she would do it. The more spiritual the food was, she judged it more sweet; mixture took away the innate relish of the sincere word from her palate. She loved to have her worship liberal, but not prodigal, but not gaudy; well trimmed, but not light. She loved that the Ministers labour should Ol●re lucernam, savour of sweat: that they should so cook the milk of the word that it should neither be mixed with floating ingredients, nor beaten into a bubble, nor taste of the impure vessels, nor set to the bottom; all which either makes it very untoothsome, or very unwholesome: and she did not only hear attentively, but would carry away with her, either in her memory, or in her Notes; and that she said on, until the next banquet: she would practise over the Sermons which she heard, and so imprint them in her memory, that, as to her, they needed no other publication. She did not think that to be Vera Religio quae in Templo relinquitur, not that to be true worship which is left at the Church; therefore when she had no witness to stir her up, than would she ruminate on what she had formerly taken, but not well digested; therefore she would usually compare her heart to what she had heard; and what she heard to the word of truth, and hereby strictly examine herself, with Sixtius, Quod malum hodie sanasti, cui vitio obstetisti, qua parte meli●r●es? What sin she had conquered, where she was more illuminated, and where her graces wanted most repair.  
2. As to Prayer as well as Preaching, she was both powerful and constant. She echoed to the Lords command, Seek my face; her addresses were frequent, and her importunity was great, like the woman of Canaan, Mat, 15. 22, 25, 26, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. She cried, saying, Commiserate me, OH thou Son of Duvid. And verse 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; She worshipped, and cried, Lord, Be helpful to me; and when she had a rebuke, and was told there was nothing for her; or that what there was, was too good, than rather than nothing, she would have the crumbs under his Table: Or like the importunate widow, that would weary the Magistrate, if he would not right her. Thus she with Gorgonia Nazianzeus sister had her knees even cleaving to the ground; though she had others to p●ay for her, yet she would not neglect it herself: After family duty at nights performed by her Chaplain, she would redeem time for retirements: Communion with Christ is the sweetest; and there is the greatest ravishments of heart when alone: most intimate expressions of love when no body is by; neither might any interrupt her, Cum rem divinam fecit, when she was at her devotion. She was purely Vestal in this; she never let the fire of her affections go out: earnest for what she stood in need of, and grateful for what she had received. Many a day did she set apart to implore deliverances from eminent dangers; and many a day to return praise and make acknowledgements for eminent deliverances; It is reported that the Bernates, a people in Switzerland, cause the day of their reformation to be engraven in letters of gold on Pillars of stone: So at Geneva on the Towns house on a Marble Table is writ this, that shows they were not negligent of praise, when God had exercised his power.  Post Tenebras Lux.  

QUam anno 1535. profligata Romana Antichristi Tyrannide, abrogatisque ejus superstitionibus, sacrosancta Christi Religio hic in suam puritatem, Ecclesia in meliorem ordinem singulari Dei beneficio reposita, fugatisque hostibus, urbs ipsa in suam libertatem, non sine insigni miraculo restituta fuerit; Senatus, populusque Genevensis monumentum hoc, perpetuae memoriae causa fieri, atque hoc loco erigi curavit, quo suam erga Deum gratitudinem ad posteros testatam fecerit.  
Which I mention for this, that you may see reformation is on record, and such great mercy deserves a Memorandum; and that it was with her; the last thanksgiving day which she kept, was for the safe reduction of her only son of happy memory, from beyond the seas, that he might come and bow once more to his parents in the land of his nativity; and that they might make each others hearts glad in beholding one another's faces in peace; and this was a memorial of her gratitude, namely her remarkable bounty to the poor of her neighbouring towns, which Alms I cannot believe will be blotted out while some live, who were partakers therein: but to the thing in hand; Oh! how aught their eyes to be lifted to the sun that are not blind! and with what real love should they return the cup of thanksgiving when God hath caused it to overflow! how would she cry out in the consideration of the glorious purchase made by the precious blood of Christ and in consideration of her adoption and covenant interest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from how great darkness to what marvelous light, from what bondage to what a freedom, from what a prison to what a throne! 
Oculos ad sidera laeta  
Extulit, & duplices tendens ad sydnra palmas  
Talia voce refert.—  her eye fixed on the Tribunal, her hand upon her heart; O what expressions would she utter; such as none could indite, but by the help of the Spirit; and such sighs as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as I cannot express; and surely they could not but be heard, Quia (ut glossa) a spiritu Dei in se habitante proficiscuntur, because they were composed by the spirit dwelling in her soul: what! her prayer was Clavis diei, & sera noctis, the key in the morning, and the lock at night; first after she risen, and the last before she went to bed: this Hesiod could admonish us to be our duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, She would seldom conclude any work but it should be done by praise; seldom but the work should begin with prayer; shaming those Professors that rather than pray for success, will put all to the venture, or not begin at all; who will be absent from dinner rather than crave a blessing: 'tis a wonder if such have not their bread turned into stones, like their hearts, who lay out nothing of praise for large incomes of privileges. She looked upon her prayer as a weapon, and a defence from assaults, and the refore would not forget it because she knew not what enemies she should meet with; So Macarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Devil dreads prayer, as the burnt Child dreads the fire; thence the Jews have this proverb, Quicunque aexpedit negotia sua antequam oraverit, perinde est ac si aedificaret excelsum: he that gins a work, and never prays for the success, lays but the foundation in the sand, or builds Castles in the ait. Thus the Poets, 

A Jove Principium.  
Hesiod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ovid. Dii coeptis aspirate meis.  
Theogn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Achilles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
So Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So Turnus, Multa Deos orans, oneravitque aethera votis. 
He made the air ring with his audible voice: O how many arguments had she to move her to this! but none so free from being contradicted and opposed, as the sense of her dependence, and of her own wants; and who can think there is no need to ask, when they consider how useful it is to have! Look on Peter in his retirement, Jeremiah in the ditch, Daniel in the Lion's Den, Job on the Dunghill, Ezekiel on his bed, the three children in the furnace, Ionas in the Whale's belly, Paul and Silas in prison, Christ in the garden, and than tell me if you need not prayer: Which of you gave a beggar ever any hang, were he never so poor, if he was too stout to ask? and which of you would ever give him more, if he was too proud to thank you?  
Orate Jovem qui donat & aufert,  
That vitam dat opes.  
Is not Life and Preservation worth thanks? Is not everlasting glory worth ask? She used to pray as though she would take no denial; and to praise as though she expected never to be denied more; her prayers was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in spirit, of the Spirit indicting, and for spiritual things: She concluded with St. Austin's Epistle, 105. Sine spiritu▪ orationis nemo salubriter est oraturus, that no man can pray as he aught, without the Spirit of prayer; and this she was very diligent in, that her heart and understanding went along with her words; For Quod in religione cor non facit, non sit; that is no Christian duty where the heart is idle; therefore Exod. 37. Aaron was never to burn incense but when the lamps were lighted: noting to us that nunquam debet effundi oratio nisi cum ardet lampas in intell●ctu; Prayer is like the Apostles preaching; one word with understanding is more acceptable than a thousand muttered by rote; therefore she altered her prayer according to the alteration of her wants; when she was a child, she prayed for children's mercies that she might take root, that she might grow; when grown, she prayed tha● she might be fruitful; when the fruit was ripe, she prayed for a fair harvest; the husband man changes his desires according to the season; for should he be always confined to the same expressions, he would ask things either hurtful or useless; In which petitions she would go with that fervency, yet with resignation, and because she knew with chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; It is God that gives both what and when he pleases; and because her prayer was frequent, and so fervent, it was therefore more probable to be effectual.  
7. She exercised herself in things which had an affinity with heaven: seeing she aimed to go and live there, she accustomed herself to the language of the country, and conformed her garb to the deportment of that society, amongst whom she expected to be a fellow-Citizen. Truth, Holiness, and Zeal.  
1. Truth or a rectified judgement, was her inquiry: yet so, as it were mixed with tenderness to all that were of a different persuasion. Amicus Plato, Amicus Aristoteles, sed magis amica veritas. She loved the preservation of her honour, the continuance of her reputation, the increase of her interest, but she loved truth more; She honoured Episcopal, honoured Presbyterial, Independents; But she did not think that Christ was divided, that any of them was crucified for her: therefore she would not be distinguished from others by that characteristical mark, to which of these persuasions she did belong: But she looked upon the Divine life, and that was the note of distinction in her from others; for as for all other grounds of disuniting, upon which there attends strife and envy, she looked upon them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carnal and walking after the manner of men: whosoever made a party and laid not the foundation in conformity and similitude to Christ, she looked upon it as carnal, and human at the best; Surely no principle but disobedience to the divine law and life, is sufficient warrant to disunite men's affections one from another: If ever any men were worthy to baptise a party into their own names, sure Paul and Apollo's and Cephas were; There were but two parties with her, and she soon resolved which to be on: God and the Devil: Christ and Belial; and if any of the forementioned Sects would walk with her to heaven (for that is the place where all pretend to be going to) she would entertain them kindly: but if they could not go her ●ace, or were persuaded that they knew a better ●ay, if it was not so suitable to her judgement, ●he would friendly take her leave of them, and ●ish them a good journey, expecting to meet again at their journeys end; If any was commended to her for charitable purposes, She would not inquire whether he was Prelatical or Presbyterial, etc. but whether he was a Puritan or a profane person, holy or hypocritical. She did not measure other men's complexions and opinions by the astrolabe of her own fancy, but by the infallible word of truth: O this was it which she stood to promote; And yet with great tenderness; she would not put out other men's eyes, because they received not objects under the same representation that hers did; she did not like Procrustes with them that lay in his bed, if they were too long for it, cut of their heads: or too short, stretch them out: It is true, error is multiplex: truth Simplex, truth single, but one; error double, nay, manifold; But she counted it hard measure to be compelled to another's judgement, be he what he would, except he could assure her that he judged righteous judgement, or (which is all one with the Pope) that he was infallible. She counted it a rack to an understanding soul to be compelled to follow one that can err, and to be bound to follow a guide whithersoever he went; What a hoodwincking it would be no● to be allowed to stop when one is convince● that they are led wrong; She saw no reason why one might not as well make a standard for persons as for apprehensions, except a● souls were equal, and all their vehicles of th● same activity: Otherwise one may with pretence of reason, slaughter the ox because he will not run as fast as the grey hound, or burn the Gamut because it cannot be stretched to the height of an Ela, and knowing that one eye differed from another in carrying ideas to the intellect, she would never make a standard but in him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all soul, all eye, all understanding; and though she granted that there was an error, if it was in the understanding, and not in the peremptory will, she would not have it destroyed but informed, because the sick palate doth not give a right crisis, a true discovery of the relish of meats of wholesome food; she would not sand for an executioner, but a physician: She counted it strong Logik, an argument fetched from a Roman Topick, to be beaten because her body would not fit another's coat; it would be more rational to let out or take in the coat, according to the body; For in her esteem it was better an 1000 coats be rend than one body perish; She looked upon essentials as unalterable, but she would have circumstances fitted to souls, and not souls to circumstances: and when she could not crowd into another man's apparel, she desired to be permitted to wear her own; provided it was neither chargeable nor infectious; and me thinks there is something akin to to this frame, mystically couched in the sceptre Royal, which is born in pale, a field Jupiter, ensigned with an eye Sol: the eye is not there only to espy gangrenes which are to be cut of, but lesset sores that are capable of a cure. Truth was the card that she steered by, yet tenderness was the sail that carried her to the haven: there was indeed an Antipathy between her active soul and the muddy ignorant; and as they say of the Wing of a Bat laid to the hole of the laborious Emmet, it will hinder it from coming out; So she (not for differences in judgement, but practice) would seldom come where the cloud of darkness overshadowed the place, or where there was only a hollow voice not intelligible to the hearers: non talpas & vespertiliones a●oravit; She loved not to worship hoodwinked: She thought it not probable that those who have darkened their brightness in their conversation, should have much light in their apprehension; therefore she would sooner take a holy man's judgement, than a profane man's, in things which were controverted: she thought it not likely that those who sit in the shadow, should see more clearly than those that walk in the light of the sun: As for those whom the world calls fanatics, though many have not the name undeservedly; yet those of them who sincerely fear the Lord, & are free from self designs, she neither thought them mad men nor fools: it was her desire, as it was St. Basils'; When he was solicited to turn Arrian, and refused, one called him Phanaticus Phanatique, to whom he answered, if this be madness, Opto me in aeternum sic delirare: I desire I may be mad for ever; It is pity that gospel purity should be madness, and folly: and profaneness and lewdness wisdom and discretion; OH tempora, O mores! The ignorant multitude, who measure all attainments by the height of their cubit, think all Giants a monstrous and a dangerous people that exceed them; thus they did with Christ, he was a Phanatique in their esteem, joh. 10. 20. thou hast a devil and art mad: so Rhoda, when she affirmed a thing which seemed but unprobable to the congregation, she was a phanatique, Act. 12. 15. and they said unto her thou art mad: So Paul, because he had attained to a higher pitch of knowledge than the rest, he was looked upon as a Phanatique, Act. 26. 24. Paul, thou art beside thyself; much learning hath made thee mad; But see the rather who the Apostle calls fanatics, and they are so in deed, 1 Corinth.. 14. 22, 23. But as all are not to be condemned for the guilt, so all are not to be justified for the innocency of some; The most of those which go under that name, who are indeed sceptical and fanatical, she judged the Quakers to be; And yet in some of these she would say to the same effect that Bucholtzer said of Swinchfold, non deest cor bonum, sed caput regulatum; they wanted not a sound heart but a solid head; not good aims, but more faithful guides; They have often attempted to draw her into their metting, but in vain; I have heard her at their solicitations to make a solemn invitation of them to come to her chapel: and if they would not leave her suspicious of their designs, they should come first to her, because they first made the breach; they would usually present her with books which contrary to their intentions, let her see their errors more clearly, and made a fuller discovery of their grand delusions: One once was very importunate with his friend, an Athenian, to go to hear the nightingale counterfeited to the life; to whom he answered, that would be frivolous, I have heard the nightingale herself: Thus it was but a piece of their indiscretion, to think that she who had tasted of the milk of the word immediately from the breasts of consolation, could be alured to taste of that which they had beaten into froth; and though they had made it seem as white as snow, yet she concluded it to be as empty as a bubble, and as light as vanity: It was no easy matter to bring her out of acquaintance of Christ who is the life, and out of the search of him who is the truth: She looked upon it as a Christians liberty to be true and righteous, as Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is a Christians privililedg, as well as duty, to walk in the truth as it is in Jesus: And as she sought this pearl herself, so she rejoiced that any of hers had made a purchase of it, like St. Joh. 3 john 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. She had no greater joy than this, to see her children walk in the truth; & what was made known to her, she would publicly own and profess; nihil veritas erubescit nisi abscondi, knowing that truth is not ashamed of the light, it creeps not into corners, it blushes at nothing but darkness: though she lived in a dangerous time, when facta erat fides temporis potius quam evangeliorum, & cum alter alteri anathema esse coepit, prope nemo erat Christi: when men set the bias of their faith to salute the time, and not to conform to the Gospel; when men become savages one to another: Yet she kept unwarped, unbiased, but walked both within the bounds, and kept an even length to the gospel rule; She loved to hear the truth though it made against her, not like the unregenerate as Austin complains, amant veritatem lucentem, odio habent redarguentem, love truth when it commends, but hate it when it reproves; prise the word that will let them sleep, but reproach it when it peirceth to the heart; She thought that to be holy and good, was the way to be rightly informed, knowing, that ut Pholosophi quaerunt veritatem, Theologi inveniunt, religiosi fiunt possessores, as Philosophers beaten the air, and Divines make some discovery, yet the truly godly and religious, are truths tabernacle and habitation. So Austin, Surgunt indocti, rapiuntque coelum, & nos cum doctrina nostra deijcimur in infernum. God infatuates the wisdom of the flesh, the terrestrial and carnal pullutations of fleshly knowledge: but the pure in heart they shall see God: and the wisdom which is not only light but clean, that shall be justified of her hearers.  
2. Holiness was her daily exercise; her eye was upon her soul, that it should be kept clean and undefiled; Retorsum spectavit, & anteactum vitae cursum laeta contemplata est. She looked upon the mire and filth with a thankful heart, when she had escaped its difilement; She was not at all ashamed who marked her steps, because she walked so uprightly; she was like Livius Drusius, who being to build a house at Rome, the chief workman told him he would make it (if he pleased) that he should overlook all, and none should see what was done in his rooms: to whom he replied, Quin tu potius, siquid in te artis est, ita compone domum meam, ut quicquid agam ab omnibus inspici possit: Nay quoth he, but rather set it so in view that my actions may be seen of all: thus did she; she never feared who looked on her, because her soul was always dressed; She took Seneca's wholesome direction, Sic vixit cum hominibus tanquam Deus videret: & sic locuta est Deo tanquam homines audirent; She so lived with men as in the sight of of God: and so spoke to God, as in the hearing of men; Her conversation was real, much troubled that sin crept in, though it seldom lodged in her mortal body; She counted it, with Theodosius, a far greater honour to be a member of Christ, than the head of an Empire; She seemed to hid her lustre rather than proclaim it; non magna eloquebatur, sed vixit: She did not speak but live according to the Gospel; and though holiness, & strictness had a reproach attending it, yet she loved not Christ the worse, Proptor hoc quod paupertatem praedicaret, & eligeret quos mundus contempserat: because his followers were poor and such as the world despised; And this lustre of holiness stopped malicious mouths, and preserved her honour entire among men: for it is not likely that principality should be lost where religion is preserved, Concil. Trident. those who were not of so weak constitutions as she, yet were not able to endure such hardship as she would for the Gospel; Those that saw her stretch forward in a duty, and what large steps she took in her care, except they were such as had drowned their intellectuals in the sink of a corporeal life, and body-pleasing conversation, could not but confess that she was grown of a tall stature in grace; She was so exemplary, that I may say ipsa est quae possit virtutem discere virtus; One might measure many rules by her, she was so strait. O how heavily did she bear it when she heard any one reviling the holy ways of God, or casting dirt on a spottless behaviour! She seemed to be inwardly wounded when Christ's ways were evil spoken of; She thought their mirth tragical, and their melody profaneness, who could not make sport but by deriding the Children of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith chrysostom, take heed that when you laugh, God be not angry: She thought the state sad to live in, when nothing should be accounted wit but what is profane, and no men to be wise but those that dare be wicked: when he is tripidum optimus qui est bipedum nequissimus, as Learned Dr. Arrowsmith, when he jests best, that dams his own soul; It was said of Mr. Perkins that his writings were such, that si tollas sancta, tollis omnia, if you take out what is holy, you take out all: So may it be said of her life, take away those days which she spent in conforming herself to Christ's rule, and you leave her none; She so expressed the soul of Christianity in her walking, that any one might easily see she had a principle within her which set her on motion, which was not merely human; and while she was living, she shone with that lustre, that though some of the deboister sort thought it a disgrace to her to own the name and title of a Saint, and of a Puritain and Child of God; yet as Maccovius did of Persius, they I believe, would wish their souls only in the condition of this honourable Lady, might they be put to their choice; O with what delight and chieerfulness did she follow after Christ, and how amiable were the paths of righteousness to her soul! She would seldom be alone without the bible or some other book by her side; She took no pleasure in light Romances, nor debanched Comedies, but in the Law of God was her delight: She would often be tacitly showing her dislike of those books, where people might with as much liberty and with more profit be conversant in the the word of truth; Thus Plutarch writes of Caesar, that coming into Rome, he found the Roman dames cherishing their dogs on their laps, and carrying them about in their arms: He presently turns to one of his companions, and said: What, have the Roman women not children? Alas, we may complain in like manner even in this our day, To see frivolous tales, Idle sonnets, obscene plays, debauched odes, jeering Epitaphs so cried up, and hugged in every one's bosom; may not one put the Question, What means this? Have English men and women no bibles? Is their nothing writ in this language that is of soul concernment, or serves to edification! O what a purity was in her heart, which we could never discover all! for she would not proclaim her worth on the house top; but would than be best when she was alone, like the images of Cassius and Brutus, eo ipso praefulgebant, quod non visebantur; They therefore shone the more because they were concealed.  
3. Zeal was her motive; and integrity her stay; There was an earnestness went along with her regulated judgement; Her belief was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Out of a pure heart, a good conscience and unfeigned faith; Her love was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Not in word and in speech only, but in deed and in truth: her conversation was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; In simplicity, and sincerity, not in the wisdom of the flesh; Her employment was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That she might try or approve things that were excellent, that she might be sincere and without offence till the day of Christ: not like those that say da justum sanctumque videri, Noctem peccatis & fraudibus obijce nubem, who had rather appear Christians than be so indeed; who run with the best all the day, especially if the sun shine upon them, but at night are as expert in works of darkness as the worst; She would be cautious in the doctrine she entertained, not like the Athenians, whatever Demetrius commands, must needs be just: but she first weighed them in the balance and scales of the sanctuary: but what she did entertain, she was very real in the practice: she would not offer any counterfeit oblations, nor halt nor blind in sacrifice, when she had a male in the flock; Knowing that simulata sanctitas est duplex iniquitas: to betray Christ when one pretends to kiss Christ, makes one twice more the children of the devil; O how ardently was she set for piety and how she would persecute profaneness, as Zuinglius, in alijs mansueta, in blasphemijs contra Christum non ita: In other things she was as meek as a lamb, but in dethroning sin, the lion could not be more violent; It troubled her to see that any shouldst destroy themselves in thinking to do God a discourtesy: It grieved her that so many had got on sheep's clothing, but had wolves natures, and were decked in scarlet and fine linen, but were all sores and boiles underneath; that would pretend to be of the Church of God, when indeed they were of the synagogue of Satan. So it troubled her to hear some men's zeal quenched because others were only so in pretence; to hear all condemned that laboured to be sincere, because some did so to be seen of men: to have Paul's strictness evil spoken of, because Demas had forsaken him, and chose the present world, who had been a high professor: This is all one to bring all the Apostles under the mark of hypocites because Judas one of them proved so; to say that all women dissemble when they say they are with child, because some do miscarry. She shuned a painted sepulchre as much as an open grave; though there are a generation of men, shall I call them, or only apparitions, in whom holiness is even as colours are in the rainbow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not according to truth but imagination, not in reality but appearance; yet it was not so with her; She came too much into view to be only guilt or painted; such Bats come seldom into sight, and that at twilight too, that they may not so easily be discovered whether they be beasts or birds; It was not so with her; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she mattered not if the whole world were an eye to discover any flaw in her conversation; and as she was sincere and upright, so she was very zealous and ardent; She could not be alured from the ways of the Gospel, neque prece neque pretio, neither could she be lured nor forced from the profession of the Gospel; She was orta ex quercu non ex salice, in point of Evangelicall truth; so earnest was her love set on heaven, that though she had pleasures of this life in abundance, yet protestata est se nolle sic a Deo satiari, she would not be put of so; in her pursuit of the prize she was both speedy and sure; and if any thing stood in her way, she would either remove or tread upon it, that she should not be interrupted in her progress: Contempsit & mundanum furorem & favorem; Neither the calm nor storm could hinder from launching into the main ocean: She was as it is said of Ignatius, magnae fidei; magni Zeli, of a strong faith and hot zeal: every opportunity was a price and a pearl that was strewed in her way, and she would freely stoop to take them up: nothing stuck so near her heart as the glory of the gospel and interest of Christ; which she made appear in her discourse; for wheresoever it began, it would end there; She entered not into fellowship but with such as would tell her of Christ; and this was a sign she loved much; levesque in nocte susurri, she had night visitations which we knew not of: when all were in bed, than could she step aside to meet her beloved, and there fix is arden's obtutibus haeret, she was transported with the sight; She was carried to heaven in Eliah's chariot, in the flame of her zeal; how did she love to behold Christ at the father's right hand! many a time we could easily have guessed at her very thoughts: her very eye be wrayed her heart; History tells us that most great achievements own their original to Love, as the voyage for the Golden fleet, the Grecians ten years' war with Troy, the honourable order of the Garter, etc. Nobilitas sub amore jacet, honour is beholden to love: and nobility to kindness of nature; so I may say of her glorious and immortal name which she now is named withal, sub amore jecit, it was derived from her love; Such heat was in her heart, that her very presence had an influence; and I have known many come warm away when they have been cold when they went into the place where she was: she was so illuminated, like Euryale and Sthenyo by Perseus, that she slew Medusa, the corporeal nature, which if it be listened unto turns us into stone. Take the story; probably there may be something of mystery couched in it: The Egyptians by the Gorgones, Sthenyo, Euryale & Medusa, understand the three souls, or rather the three tendences or centres in the soul; The first is called Nephesh by the Hebrews, Vivens or vitalis; vitality or an appetence of life, to wit corporeal life: and this they say is Medusa, who only of the 3 sisters was mortal, and so they will have that place understood, My soul is sorrowful unto death; his Nephesh or appetence of corporal life was unwilling to part with the body; he that finds his soul shall loose, and he that loseth his soul shall found it, Mat. 10. 39 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul, it is there translated life; for it is that inclination of the soul to life: the second is Ruach spiritus, qui rationis particeps fit, that soul or that faculty whereby the soul is capable of deliberating; the third is Nessamah, human, light; which Pythagoras calls divinitatis partem, And Plato mentem; The inclination to obey the divine voice: which two egged on by Perseus, qui divinum spiritum melioremque genium significat, which intimates the influence of the divine life, they show Medusa the corporeal life or soul, which else would have endeavoured to have brought her sisters to the same sensuality, and to harken to the whispers of the serpent; for Medusa was all over beset with serpents, and her head was full thereof. But lastly,  
8. She persevered unto the end. She was constant and immovable; as she did abound daily in the work of the Lord, knowing her labour would not be in vain, so she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stable and firm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immobilis though pastoritia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, steadfast and unchangeable, according to the Apostle, 1 Cor. 15. 58. She stood in in the greatest blasts of wind, as indeed there arose many about her: and being rooted in love, no storm was able to blow her from her own steadfastness; She was not only a fruitful, but a well-rooted tree: It is an ordinary comparison;  Homo est arbor inversa. 
A man is a tree with the root upwards; for they counted the hair the root, wherein is the establishment of the branches, strength of the body; as in Samson, his strength lay in his hair; so neither Nisus, nor Dido, nor Alcestes could be overthrown until Mercury, Iris, and Minos had cut their hair. She was a tree: only differed in this: arbour radices interra, homo in caelo posuit; her root was fastened in heaven as a tree is in the earth: they carry it further, and say good men are Palmae date trees, — Depressa resurgit. the more weight it hath it, either grows higher or takes root deeper: these were the branches which the people strewed before Christ, when they cried Hosanna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the boughs of date trees, Rami palmorum: it hath a brain orpith, halilab with the Hebrews, Cheder by the Arabians; the berries are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there is in them a near resemblance to a man's finger, thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 digitus, a finger: It is always green; thus she is a tree rooted and grounded in love, a nourishing soil, always immovable, not various: always green when most burdened, she either grew the higher for it, or took root deeper; and that I may use the Apostles words, Heb. 10. having a true heart, in full assurance of faith, her heart sprinkled from an evil conscience, and her body washed with pure water, considering that he was faithful who had promised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: She held fast the profession of her faith without wavering.  
1. She could not be unsettled by the world's allurements: she had experienced their misery who had their portion in this life; therefore she had rather not gain the world than loose her own soul: she did not esteem Artibasius his cup of gold so highly as she did Chrysanthus his kiss: she had considered the Preachers Epitaph of the world, All is vanity and vexation of spirit, and hence was it that she was so much out of love with the world, because it knew not the father; when she was on her deathbed, she bid us not pray for her and beg her life; for she desired to be dissolved and to be with Christ: the taste of Spiritual food, and the dantyes of heaven were so fresh on her palate, that the things of the world had but a bad savour: she did not relish the world's trash, that had fed so plenteously on the Manna of heaven: she could not be alured with puddle water, that had such soul-satisfying draughts of the pure fountain above: nothing would quench her thirst but rock water, which rock was Christ.  
2. Nor by wicked men's reproaches; she durst venture to trust all with God, though sinners did dishearten her; she believed that God would never leave her except she left him first; it was a saying of Cardinal Wollseyes, when he grew in disgrace under Henry 8. which she could witness to be true; quoth he (when one was pitying him that was so contemptible, who had been so remarkable) Had I been as careful to serve my God of heaven, as I have been to serve my King on the earth, he would not have left me in my grey hairs; Indeed some have endeavoured to cast aspersions on her, (as they had need be very bad that have the world's commendations or good report) but she was not so, but carried such a brightness in her behaviour that would darken all manner of disparagement; and notwithstanding aspersions, yet would make by'r reputation legible: She would not love herself, nor pride herself the more, because wicked men spoke well of her, but would rather examine what evil she had done, when she was extolled by carnal and profane men. She did live amongst such Leeches, who suck the corrupt blood, if there be any; or I may call them Cupping-glasses, which draw the worst humours: but I have examined some of their reports, and have found as much truth in them as the Doctor at Sorbon found for the justification of the Mass, from the Postscript of Paul's Epistles, where he found in the Latin, Missa est, though in the Original, in all the Postscripts it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was written: so as it was with him, I found it in their reports, both false translation, and false construction: Regium est male audire cum benefeceris; she would think her work the better, or her person more honourable for being reviled for being or doing good: like Titus Vespasian, Cum nihil fecit dignum propter quod contumelia afficiatur, mendacia nil curavit, when she had done nothing whereof she needed be ashamed, she would not be ashamed at any thing which evil men or women could report: her heart was many times so well employed, that she had neither time to hear, nor opportunity to requited what bad men said on her:  
Haesit lac inter meditans interque cruorem:  
Inter delicias uberis & lateris.  
She often stood to contemplate the Virgin's purity, and the son's innocency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she would rather abound in works than wealth; and if a spotless conversation, as well as a gorgeous garment would not oblige sinners to give their good words, she thought them not worth enquiring after, nor worth thanks when obtained. She did not think that the foundation of her eternal contentment was laid on the breath of a few external Eulogiums and commendations; therefore she would not Adorare vulgus, jacere oscula, & serviliter agere pro imperio: she would not be irregular for their approbation, nor do evil though they would deify her for it.  
3. Nor by Satan's temptations: as the flower could not allure, nor bad report shame her, so neither could the fiery dart affright her from her resolution. She was compassed about with snares (as every Christian is, who is not in a by-way) yet she escaped; and when the number was so great that they seemed to cloud the sight of heaven from her, yet she could fight under the shadow of Christ's wing: often was she surrounded so with enemies, that she seemed to be in the same posture with the Prince of Orange his Army; when they had the Spaniard before them, and the Sea behind them: who were told they must either eat up that Army, or drink up that sea, or there was no way to escape; so she, there was the Ocean of God's wrath behind, and an host of sins before, which made her fight stoutly, and resist steadfastly, rather than fall into either of the dangers: many times there lay a Serpent in the way, which must either be slain, or it would make her stop her course, or turn out of the path; either of which she was unwilling to do. And in as much as the best Christians are Satan's greatest enemies, therefore they shall be most assaulted. Satan needs not tempt his own, not more than one needs make an exhortatory oration to a dead body to keep in the grave, or a prisoner in the Goal not to ramble abroad: so Satan himself answered an Exocist, who going to conjure an evil spirit out of a Maid's body, the spirit would not stir, but after many proffers to the spirit which was all refused, the Exorcist having a great desire to free the Damsel, desired the spirit to come into his body, if it would but leave hers, imagining that the evil spirit would prefer a room in him before the Damsels; to whom the spirit answered, Quid opus est eum tentare, quem novissimo die, jure optimo possessurus sum? What need is there that I should remove my habitation to come into thee, when I have possession already? These were Bella Theologica, holy religious Wars: Quae tardius deflagrant, & citius exureseunt, which are long in kindling, yet soon consume all: these were Satanae profunditates, Satan's depths; yet she could wade through them when the wind & storms were at highest.  
She kept her Christian courage until death, with the sense of her reconciliation: the eye of her faith was such, that it discovered the arm of God, and strength in his right hand; With Scipio Spem posuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she placed her comfort in the merits of Christ, not in her own: She could hope when the vessel leeked: and she could believe where she did not see: For Faith is the evidence of things not seen. Fides Christiana non habet meritum, ubi ratio humana quaerit experimentum: Greg. It is not true and genuine, but a spurious and adulterous faith that looks for a sign: She was not of them who in times of encouragement profess they will dye with Christ; but when danger comes, deny him: not of the multitude, that when the high Priests are inclinable to own him, call him a great Prophet; but when they seek to put him to death, call him the Prince the of Devils. Not of them who in his triumph cry Hosannah: but in his disgrace, cry, Crucify him, crucify him: but having appeared in the person of Agamemnon, would not act Thersites: having on the shield of faith, would not retreat: and having anchored on the rock, would not hoist sail with the stream: having begun in the Spirit, she would not end in the flesh: and being engrafted into the Mystical body of Christ the Church, that living vine, she would not be transplanted or inoculated into the wild Olive. She resolved with herself that she would dye standing; Ut oportet Ministrum coucionantem, sic oportet Christianum stantem mori: as it becomes a Minister to dye preaching, so it becomes a Christian to dye practising: if he must dye giving out encouragements, a Christian must die with resolution. She had towards the conclusion of her Warfare betaken herself to the shield of faith, and under that she shelterred herself: and when she had the last enemy to grapple with, she feared not, but rather desired his approach: Non sic vixit, ut mori timeret; she did not live so filthily or dishonestly, that she should be ashamed or afraid to die. She did not shrink at all at the face of death, but freely drunk of that cup which Christ had brewed for her, and drank the dregss too; she went boldly to the Serpent's nest, when Christ had taken the sting out; as Cyprian comforted himself, in like manner did she; Minatur Antichristus? Christus tuetur: Mors infertur? immortalitas sequitur? Mundus eripitur? sed Paradisus exhibetur. Vita temporalis extinguitur? sed aeterna reparatur. Mors Christiano ludus est: Doth Antichrist condemn? Christ justifies. Doth death look pale? Immortality is lovely and fresh: Is the wilderness a thirsty place? yet Paradise overflows: Doth the seed rot? yet it brings forth sixty, or an hundred fold. She was not ashamed to live, because she had made such progress: she was not afraid to dye, because she was so well prepared. Indeed when the grim looks of death made their first approach, she not being well composed, found Satan endeavouring to captivated her to death, as he hath endeavoured to captivated her by sin before; and than her spirits were surprised with sudden apprehensions of her dissolution: who the second day after her sickness sent for me, and uttered herself in these very words, O Mr. Firth, I am afraid to die in this condition, my heart hath deceived me! Good Sir, Pray for the light of Christ's countenance upon me, and that my interest may be made clear before I departed: which I did; and about three or four hours after she sent for me again, and told me with rejoicing, That she was satisfied, and willing that God should do with her according to his pleasure: only she desired, that I would repeat two or three particulars of a discourse which I had a few days before delivered in her presence at the burial of one who had in former times belonged to that family. The subject was Reu. 14. 13. Blessed are they that die in the Lord, etc. Her enquiry was only as to that particular, What it was to dye in the Lord? which I had formerly delivered, and than repeated to her.  
I shall but mention them:  
1. To die conformed to the Lord; to have sin mortified, and other enemies conquered, able to triumph victoriously, as Paul, 1 Cor. 15, etc. That was to die in the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Domino, in Christo.  
2. To die reconciled to the Lord under a pardoning Covenant and dispensation; than death cannot arrest, at jest cannot imprison, Rom. 8. 38, 39 Death doth not than separate.  
3. To die interested in the Lord, in his life, in his death, in his resurrection; these that die thus, may be said to be Blessed: This was it that the Apostle laboured for; Phil. 3. 9, 10. Thar he might gain Christ, that is, that he might be found in him; not having his own righteousness, which is of the Law, but that which is through faith in Christ: that he might know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death: These things she desired to make familiar to her before she went hence; which I hoped gave her such a discovery of the art of dying, that Satan did but assault in vain: indeed he usually gives a sore charge before he fall; so he did here; he than rages, when he sees he is past hopes: he struggles hard, when he sees he must quit claim and usurpation of title, as he doth in the first breathing of regenerating work, when he sees he must quit possession. Thus she came of Conqueror; had a refreshing stream of inward consolation, whereby her thirsty soul was well satisfied. The Egyptians represented the death of the righteous by Diana's coming down to kiss Endymion, when he was asleep: hereby showing that Death is both a sweet rest, and a kind salutation: so it is said of Moses, Deut. 34. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He died at the mouth of the Lord; which made good their opinion, of Gods sucking the righteous man's soul into himself: O sweet death, accompanied with such an expression of Love!  
And now should any say, that I have said too much of this Right honourable and truly religious Lady: I answer, if I have, it is more than I know. If I have said any thing which she did not practise; yet nothing is said which is not thy duty: thou oughest to practise all I have said; and if any should desire to hear as much evil of her, they must inquire of those that hated her, or that can lie. For my part, I can say, as Theotimus to Epiphanius, when he hide calumniate and revile Origen after his death, OH Epiphani (saith he) Nec eum qui jam ●lim bene obd●rmuit, contumelia ●fficere volo; nec rem blasphemam aggredi ausim, ut eum reprobem, quem majores nostri non reprobarunt: OH Epiphanius, I dare not disquiet him that is fallen asleep in the Lord; neither dare I so blaspheme, as to accuse him whom God hath approved; or condemn him who is justified in the presence of the Judge. Her great example was Christ; OH how close did she follow him! If she went not hand in hand, she trod in his steps; though he went before, yet she was seldom out of his sight: she was so fearful of losing him, that she would travail in the night, when she fell short in the day, rather than lodge without Christ in her arms. And to conclude, if I may not say, as Spanhemius saith of Anna Maria Van Sharva, that she was Ultimus naturae in hoc sexu conatus; the perfection of female kine: though I cannot say, 
Like unto her there never will be more;  
Yet, she excelled most that went before.  I shall conclude, though I am full of the sense of her real worth, with that which Eusebius speaks of that Christian Emperor Constantine, Sola Deum omnium regem excellenti pietate honoravit; sola Doctrinam Christi confitenter omnibus praedicavit; sola Ecclesiam ejus ut nemo alius a seculo unquam glorificavit; sola talibus bonis est cumulata, quod nemo talis ad nostra usque tempora ex omni seculo fuisse memoretur; so adorned with outward gifts, but especially with inward graces, that as she was the glory of the present, she will be the wonder of the future generation.  
FINIS.