ἜΣΧΑΤΟΣ ἘΧΘΡΟΣ OR THE DEATH of DEATH IN THE DEATH of CHRIST. BEING A NARRATIVE of the First DEATH, as the MISTRESS of MORTALS, and EMPRESS of the UNIVERSE. Consisting of various Sections, and Directions (as appears by the Index) in order to a holy LIVING, and happy DYING. By R. MAYHEW, Minister of the Gospel; Author of Love to the Life, and the Paternal Gift. ●ob 30.23. I know that thou wilt bring me to death, and ●o the house appointed for all living. Cor. 15.26.55. The last Enemy that shall be destroyed, is Death. O Death! where is thy sting? Nil sic revocat a peccato, quam assidua Mortis meditatio. Bern. Quis intelligit se quotidie mori? Sen. LONDON, Printed by Thomas Snowden, for the Author in the Year 1679. TO THE Candid and Cordial READER. Reader, A Reflection of four things (the Immutability of God; the Mutability of the World; the Immortality of the Soul, and the Mortality of the Body) have been alaruming unto this Essay, and alluring this Narrative of (pale) Death, the Mistress of Mortals, and Empress of the Universe: To these distinctly. The Immutability of God. Man, is mutable, but God is immutable. Mal. 3.6. I am Jehovah, I change not, therefore ye Sons of Jacob are not consumed. The most of Men, are mutable as the Moon, which (scarcely) abideth two days in a shape; but, God, is immutable. Under all the Changes that are made (by) Man; yea, under all the Changes that are made (by) God, there are no Changes made (in) God. He is the Father of Lights, with whom is no variableness, Jam. 1.17. neither shadow of turning. He, is the Father of Lights, not of Light. God, is compared to the Sun, but his Light is much perfecter. The Sun, is the Body of Light; but, God, is the Father of Lights; of all Light Aethereal; Natural; Spiritual; Celestial. The firmamental Sun, hath its Turn, and annual Departures from us; it rise, and set; may be clouded, and eclipsed; but, God (in some sense) riseth not; setteth not; Psal. 145.18. departeth not. He is nigh unto all them that call upon him; unto all them that call upon him in truth. There is not (only) not turning in God, but (also) not so much as the Shadow of it, nor the least Imagination of a Shadow. The Mutability of the World. The World, is a Mass of Mutabilities; every Man; every State; every Thing, is (as it were) a Planet, whose (spherical Revolutions) are some of a (longer,) and some of a (shorter) continuance. That Cardinal was an (Atheist, Cardinal as well a Papist) who preferred his part in Paris, to his part in Paradise. The World, is a Fool's Paradise, and its Motto is, This Something, is Nothing. Hoc aliquid, nihil. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they fly away as an Eagle towards Heaven. Prov. 23.5 Luther. The whole Turkish Empire (saith one) is but a crumb, that the Master of the Family casts to a Dog. Who but the Alexanders, and Caesars of the World, the Nebuchadnezars, and Nimrods' of the World, the Pharoahs', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thes. 6.17. and Pompey's of the World, that have been (ordinarily) the Lords of the World? Riches, are uncertain. Trust not in uncertain Riches: In the Uncertainty of Riches; Eccl. 5.10 so the Greek. Riches, are unsatisfying. He that loveth silver shall not be satisfied therewith, Pro. 11.4. nor he that loveth abundance with increase. Riches, are unprofiting. Riches, Aut deserunt, aut deseruntur. profit not in the day of wrath, but Righteousness delivereth from death. Riches, either leave us, or are left by us: They are not Food, but Fuel to Desire: They are like Salt-water, the more we drink, Dulce Venenum. Bern. the drier we are. Riches, are like the Apples of Sodom, more in show, than in substance, and if touched, they crumble to sulphur. Riches (saith one) are a sweet poison. The World, and the Soul, must part, or Christ, and the Soul, will not meet. The two Poles will (sooner) meet, than the Love of Christ, and the Love of the World. The Immortality of the Soul. In (this) World, the Body was first, and then the Soul, but in Heaven, the Soul is first, and then the Body. Origen. If the World (saith one) be the Book of God, than the Soul is the Image of God. Plato. Another (calls the Soul) the Glass of the Trinity. The Soul, is worth more Worlds than (this) world hath Souls in it. The Soul, is precious. The precious Sons of Zion. Precious Sons, Lam. 4.2. having precious Souls. And, as the Soul is precious, so the Redemption of the Soul is precious. Psal. 49.8. Oh how highly did Christ prise it, when his Veins were breathed, and his Vitals let out to redeem it! He became obedient to Death, even the Death of the Cross. Phil. 2.8. The Soul, is the Breath of God; the Beauty of Man; the Wonder of Angels; the Envy of Devils. The Body is but the Cabinet, the Soul, is the Jewel, and this is immortal. Eccl. 12.7. Then shall the Dust (that is the Body) return to the Earth as it was, and the Spirit (that is the Soul) unto God who gave it. Christ, and the converted Thief, do go from Cross, to Crown; from Earth, to Heaven. To day shalt thou be with me in Paradise. Luke 23.43. Mark 8.37. The loss of the Soul, is a considerable loss; a comprehensive loss; an irreparable loss; What can be given in Exchange for the Soul? The Loss of the Soul, is a kind of an infinite loss, for it is the loss of an infinite God, Psal. 145.9. and this God a God of infinite Love. The Lord, is good to all, and his tender mercies are over all his works. The Soul, is a Blossom of Eternity, and hath a Stamp of Immortality. Man, hath a Soul, Matth. 10.28. which Death itself despaireth how to kill. Fear not them which kill the Body, but are not able to kill the Soul. The Mortality of the Body. Man, is Mortal, and not a Match for Death. Zach. 1.5. Our Fathers, where are they? and the Prophets, do they live for ever? To be a Man, is to be a Sinner, and to be a Sinner, is to be Mortal. As it is true, what Man is he that liveth, and sinneth not? It is as true, what Man is he that sinneth, and dieth not? What man is he that liveth, and shall not see death? shall he deliver his soul from the power of the grave? Man, is but a Wink of Life: Psal. 89.48. Oculus apertus, & oculus clausus. The Heathens Emblem for Life, was an eye open, and for Death an eye shut; as if there were no material difference between the living and the dying, Job 30.23 but the Twinkling of an Eye. Death, is the Circumference of the Universe, and every man's Line meet in this Circumference. May not every Individual say, as He did? I know that thou wilt bring me to Death, and to the House appointed for all living. Ab Vtero, ad Sepulcrum. From the Womb, to the Tomb, is the Motto of Infant-Man. Reader, a Reflection upon these things (together with God's Glory, thy Good, and my Good) have encouraged unto this work, though I be the Benjamin; the Least; the Last of my Father's House. The work, is good, though the workman be bad. The Subject, is Death; wonder not, for no sooner did we begin to live, but we began to die, and shall continue dying, until we be swallowed up of Death. We dwell in Clay-Houses, and our Bodies are Clay-Builts. The Schoolmen say, Gratia infusa; effusa; diffusa. that a good Thought, is Grace infused; a good Word, is Grace effused; a good Work, is Grace diffused. I would not outbid my self, neither would I know any thing by my self, but my sin; but, second Thoughts, and Reviews, may better the first, if not be better than the first. Many (with myself, though not so much as myself) may see, Emendata, are Emendanda. that what is mended, needs mending, and what is bettered, needs bettering; yea, the best (sometimes) not good enough, to be called good. It could never be said of any one) but that only One, Christ Jesus) that he did all things well. Luke 23.4, 41. I find no fault in this man; this man, hath done all things well; this man hath done nothing amiss. I am not altogether insensible, that my Thoughts are very short of Things, and that my Words, are far short of my Thoughts; I dare not (therefore) be so peremptory concerning (this) Writing, as Pilate was concerning (his) when he said, John 19.22. What I have written, I have written. To give a penny, is below an Alexander; he will give a City. To give Farthings and Fragments, is below the Majesty, and Magnificence; the Grandeur, and Glory, of Princes, and Potentates: Araunah (as a King) gave unto David. But, Reader, a penny, to Me, may be as much as a pound to Another: Had I more, thou shouldest have it. Goat's hair, contributed to the Erection of the Tabernacle; and the two Mites (which made a Farthing) received a welcome into the Treasury. I have formerly sent (through importunity) two little-little Tracts into the World; the one entitled (Love to the Life) the other (A Paternal Gift:) The Author, and Actor of Grace (Christ Jesus the Lord) by his Blessing, hath made way for them into the Hands, and Hearts of many; Glory to God in the Highest; which hath (among other things) encouraged the sending of this third Tract, as a Modicum, and Morsel, and Mercy, into the world also, which is Man's last Scene, in the acting (whereof) he goeth off the Stage; not altogether despairing, but hoping, that this (also) through the same Blessing, will meet with the like Entertainment, and Welcome, from those who are acquainted (with) Christ, and acquitted (by) Him. Reader, Earl of Marlborrough to Sir Hugh Pollard: Dying, and dead men's dying words. p. 2. it was the saying of an Earl (not long before his death) in a Letter of his to a Knight, as followeth; There is a certain thing going up and down the world, called Religion, that (how dressed soever) loseth not its Being; the great, and good God, hath not left it without a witness, more, or less, sooner, or later, in every man's Bosom, to direct him in the pursuit of it. Bullinger. The Truth of Religion (saith one) is not to be judged by the Prosperity, or Aversity, of the Professors of it Most (if not all the Learned men in the world) have found, that the Notion of God, and Religion, is the first engraven (in) and the last defaced (out) of the Minds of Men. Earl of Leicester. A great person, left this Testimony behind him concerning Christian-Religion, that the (sincere) profession of it, had in it Sweets, and Joys, that Courts were Strangers unto. Basil. The reason (saith one) why Julian and all other Apostates) slight Religion, is, because they do not understand it. Religion, is a persons Interest; Rolls rebuilding of the City. p. 177. a Nations Interest, how infatuated soever persons of worldly Grandeur, and Glory, may be. This, is the Religion of the Papists; He, that shall assassinate a King (in Zeal for their Religion) shall be canonised for a Saint. Ah Religion! ever to be abhorred, and dreaded, by those that are not of it; as being resolved to propagate itself every where, by (secret) Plots, and (open) Violence; by Fire, and Sword; Per Fas & Nefas. by Fraud, and Force. But, what have I to do with those blind, and bloody Papists? with those children of Belial? with those children of Blood? Is this Religion of God, which hath no other way to promote and propagate itself but by Fire, and Massacre? Is not the Religion of the Papist Rebellion? Is not the Faith of the Papist Fancy? Is not the Mercy of the Papist Murder? Those (born in England) are born (saith one) in the Region of Religion; in the Land of Goshen; Mr. Ness, Christians walk and work. in the Valley of Vision: Now, Religion, is the Beauty, and Bulwark of a Nation; It is to a Nation, as the Palladium was to Troy, which could not be destroyed, so long as that was possessed: It is like Sampsons' Lock, which (while he retains) he retains his Strength, and is invincible. Men, differ not so much from Beasts in Reason, as in Religion; Religion, is the highest Reason: What can be more rational, than for the supreme Truth to be believed? the highest Good to be embraced? the first Cause of all things to be owned, and feared? and for those who were made (by) God, and live wholly (upon) him, to improve all (for) him, and live wholly (to) him. It was the will of God, that the Body of Moses should be interred in a secret place unknown to any man, to prevent Superstition, Verse 9 of Judes ep. and Idolatry, among the Jews: Now, as the Angel, and the Devil, strove for the Body of Moses when he was dead: And, as seven Cities contended for Homer when he was dead, though they cared not for him while he lived; thus, it fares with Religion: Is it not (now) made a mere Echo? Do not men now speak of it, Vox & praeterea nihil. as of the Lacedemonian-Nightingale, a Voicc, and nothing more? Many contend, and contest, for the Carcase, and Skeleton of it, few contend for the Life, and Substance of it, which consisteth in Works, not in Words. We should rather be Agents, than Disputants in Religion. The Vanity of the Head, is to argue much, but the Sincerity of the Heart, is to act much Look but into the Divine Mirror, and there read such multitudes of Truths, and so precious, as will take up a man's time were he to live as many Years, as Methuselah did Days. It is not the (subtle) Head, but the (sincere) Heart, that shall go to Heaven. That Man, is under a prodigious Deception, and Delusion, who hopes to save any thing by his Religion, but his Soul. He that sets up Religion, to get any thing by it more than the Glory of God, and the Salvation of his Soul, will make a bad Bargain of it in the Close. It is said of One, that he would have Religion along with him, Andronicus. so far as it lay in his way. Religion, is like cold weather, good for those that are sound, bad for those that are unsound. Differences (also) about Religion, should not make men careless to have any, but careful to have the best. Julian. That wicked Apostate, loved the worst Religion best, and was a professed Friend to all Foes of Goodness. One (being convinced of an Heathenish Custom) thought, Monica. that Religion was not so poor, as to borrow Rites from Pagans. The Polanders are said to be of all Religions: It is said, if a Man hath lost his Religion, he may seek it in Poland, Poland. and he shall be sure to find it, or he may conclude that it is vanished out of the world. May not the same be said of England, that was said of Poland? Galeacius, to the Jesuit. Let that Religion (said one to another) be cursed for ever, which shall wed men to the World, and divorce men from God. Men, may differ in Religion, and yet be of the same Religion; for every Difference in Religion, is not a differing Religion. Have a care not (only) of the Profession of Truth, but (also) of the Truth of Profession, lest (bare) Profession, ends not in (blessed) Possession. It is not enough to act a part, or personate Religion, but a man must be a religious person. He (spoke like Himself) who said, Clarks Mirror, p. 39 that Religion did but effeminate men's minds, and unfit them for noble Enterprises. But, why do I harp upon this string so long? I shall (only) add this, and so close. Be of that Religion which the Protestant spoke of, who (being asked by a Papist) where his Religion was before Luther, wittily answered, in the Bible, where (thy) Religion never was. Now Reader, Deut. 33.27. that the Eternal God may be thy Refuge, and underneath thee everlasting Arms; That Grace may be opened to thy Heart, and thy Heart unto Grace; that the Blessing of the God of Abraham, Isaac and Jacob may be upon thee; that the Eternal Spirit may be with thee, that thou mayest distinguish between Light, and Darkness; Life, and Death; Truth, and Error; Gold, and Dross; Silver, and Tin; Flowers, and Weeds; Corn, and Chaff, is the Breathing of his Soul, who (through Grace) more than desires (as for Himself, so for Thee) that thou mayest not live to die, but die to live, and (dying) see the Death of Death, in the Death of Jesus. R. Mayhew. Vita fugit; nulloque Sono dilabitur Aetas; Sic fugiendo solet fallere; Vita fugit. Vita fugit; liquidam velut Unda supervenit Undam; Sic Tempus trudit Tempora; Vita fugit. Vita fugit; pars prima fugit, pars altera fugit. Tertia pars fugiet tempore; Vita fugit. Vita fugit; res dicta satis; res omnibus aequa Cognita; nòn aequè credita; Vita fugit. Vita fugit; celeris Mors Vltima Linea rerum; Rerum tempus edax; Vivito; Vita fugit. THE CONTENTS OF THE BOOK. SECT. I. WHether there be a natural, or corporal Death, the circumference of the Universe. Page 1, 2, etc. SECT. II. What this natural, or corporal Death is, which is the circumference of the Universe. Page 4, 5. SECT. III. Whether natural, or corporal Death, be the circumference of the Universe. Page 7, 8, etc. SECT. IU. Why natural, or corporal Death, is the circumference of the Universe. 1. Man hath sinned, therefore Man is mortal and must die. Page 11, 12, etc. 2. Man is form out of the Dust, therefore Man is mortal, and must die. 3. God hath appointed Death, therefore Man is mortal, and must die. SECT. V The Brevity of Life. Page 14. SECT. VI The Certainty of Death. Page 16. SECT. VII. The Uncertainty of the time of Death. Page 17. SECT. VIII. The Impartiality of Death. Page 19 SECT. IX. Directions concerning Death, the Tribute of Nature, and Law of Mortals. This Section hath a double Aspect, looking to a Soul (out) of Christ, and to a Soul (in) Christ. Page 20, &c: CHAP. I. To the Soul (out) of Christ. Direct. 1. Put not far away the day of Death. Direct. 2. Take not God's work, out of God's hand. Direct. 3. Tremble, for thou may'st die, and be damned. That Death is terrible, appears by its 1. Antecedents. 2. Nature. 3. Consequents. Page 22. Direct. 4. Go to Christ, in (whose) Death, is the Death of Death. Quest. 1. What is this coming, or going to Christ? Sol. It is a believing in Christ. Page 24. Quest. 2. Is there a necessity of going to Christ for Salvation? Sol. Christ is (a) Saviour; is (the) Saviour. Quest. 3. But am I called to go unto this Saviour for Salvation? Page 25. Sol. Called thou art, therefore go. Quest. 4. But what shall I be welcome, if I go? Sol. Come and welcome. Quest. 5. But is not an Impossibility imposed? Sol. He that commands coming, concerns himself with drawing. Quest. 6. May a (lost) Soul (go) to Christ? Sol. A lost Soul may go; must go. Quest. 7. But can a Soul believe (in) Christ, (without) Christ? Sol. No; but he that calleth to come, causeth to come. Quest. 8. What (manner) of Saviour, is (this) Saviour? Page 26. Sol. 1. A merciful, 2. A meek, 3. A free, 4. A desirable, 5. A delectable, 6. A faithful, 7. A fruitful, 8. An incomparable, 9 An invincible. A fourfold Conquest hath Christ made. 1. Over the World. 2. Over the Heart. 3. Over Hell. 4. Over Heaven. Page 31. 10. Christ is a full Saviour. There is in Christ a fullness 1. Of Power. 2. Of Pardon. Christ pardons Sin in respect of his 1. Deity. 2. Dignity. 3. Mercy. 4. Merit. There is also (in) Christ a fullness 3. Of Light. 4. Of Love. 5. Of Wisdom. 6. Of Righteousness. Pag. 35. The Law required a threefold Righteousness. 1. Habitual. 2. Practical. 3. Passive. Wherein, the Law threatened 1. A Privation of Comfort. 2. An Infliction of Torment. All answered (by) Christ, for those that (are) Christ's. CHAP. II. To the Soul (in) Christ. Page 38. DIRECT. I. Direct. 1. Prepare (through Christ) for the (first) Death. Quest. But what course shall I steer, and by what compass shall I sail, that I may prepare for (this) Death? Sol. 1. Make (through Christ) Mortality thy Meditation. 2. Be much (through Christ) in Prayer. To this end reflect Page 42. 1. The Income of Prayer. 2. The Influence of Prayer. 1. Prayer (through Christ) had an Influence over the four Elements. 1. Over the Air. 2. Over the Fire. 3. Over the Earth. 4. Over the Water. 2. Prayer (through Christ) had an Influence over the Prison. 3. Prayer (through Christ) had an Influence upon the great Luminaries. 4. Prayer, had an Influence upon the Son. 5. An Influence upon the Father. 3. Would ye prepare for Death? Then (through Christ) embitter Sin. Page 45. To this end, take these Considerations. 1. Sin, had not a Being (from) God. 2. Sin, hath not a Being (with) God. 3. Sin, striketh at the Being (of) God. The more to embitter Sin, 1. Look upon it as a (cursed) Inmate. 2. Look upon it as a (cursed) . 1. Between God and Man. 2. Between Man and Man. 3. Between Man and Himself. 4. Would ye prepare for Death? Be (then) endearing Grace and Glory. Page 47. 1. Endear (through Christ) Grace. 2. Endear (through Christ) Glory. Quest. But what manner of Inheritance is Heaven? Page 49. Heaven is 1. A free, 2. A full, 3. A living, 4. A lasting, Inheritance. There are six things that cannot be (finally) lost. 1. The Soul. 2. The Saviour. 3. The Grace of Christ. 4. The Spirit of Christ. 5. Interest in Christ. 6. Inheritance with Christ. 5. Would ye prepare for Death? Be (then) in the Reflection of Eternity. Page 52. 6. Would ye prepare for Death? Be (then) in the improving of the Spirit. It is 1. An enlivening, 2. An enlightening, 3. A bearing, 4. A witnessing, 5. A sanctifying, 6. A sealing, Spirit. Page 53. 7. Would ye prepare for Death? Look (then) unto Christ, and lay the stress of Obedience upon him. Page 55. This Obedience is twofold, 1. Active. 2. Passive. True Obedience may be known, by 1. The Sincerity, 2. The Universality, 3. The Constancy, of it. Now (this) Christ is for those (actually) his, 1. All (from) the Father. 2. All (unto) the Father. 3. All (with) the Father. DIRECT. II. Page 58. Direct. 2. Study (through Christ) the Art of dying well. Quest. But what shall we do, that we may die well? Sol. 1. Would ye die well? Then (through Christ) live well. 2. Would ye die well? Then (through Christ) die daily. Quest. But (unto what) are we to die? Sol. Unto Self, and unto the World. 1. Unto Self. Thus there must be a dying Unto 1. Sinful 2. Lawful 3. Natural 4. Moral 5. Relative 6. Religious Self. 2. Unto the World. Thus a dying unto The Worship Wisdom Mode Manners Pleasure's Profits of the World. Page 61. DIRECT. III. Direct. 3. Be not surprised with a (panic) Fear, concerning the Arrests of the (first) Death. To this end consider that Christ is thine, and being thine, will be to thee, 1. A Father. Quest. But, what manner of Father is Christ? Sol. Take the properties of a (natural) Father, towards a (natural) Child. A natural Father 1. Pitieth 2. Provideth 3. Teaeheth 4. Leadeth 5. Counselleth 6. Heareth 7. Loves 8. Correcteth 9 Preferreth 10. Pardoneth the Child Page 63. 2. A Friend. Quest. But what manner of Friend is Christ? Page 65. Sol. A 1. Rich 2. Righteous 3. Real 4. Ready 5. Strong 6. Loving 7. Lasting Friend. 3. A Foundation. Quest. But what manner of Foundation is Christ? Page 67. Sol. 1. An ancient 2. A perfect 3. A suitable 4. A safe 5. A lovely 6. A precious 7. A living 8. A lasting 9 A tried 10. The sole Foundation. 4. A Fountain. Page 68 Quest. But what manner of Fountain is Christ? Sol. 1. A living 2. A loving 3. A lighting 4. A pure 5. A peaceable 6. A free 7. A full 8. An invisible 9 An immutable 10. An incomparable 11. An inexhaustible Fountain. 5. A God. That Christ is God, is evinced, Page 70. 1. From plain, and positive Texts, and Truths. 2. From gracious, and glorious Appellations, and Titles. 1. Christ is called I Am. 2. The chiefest among ten thousand. 3. A great God. 4. The true God. 5. God over All. 6. A mighty God. 7. The only wise God. 8. The End of the Law for righteousness. 9 The Image of the invisible God. 10. The Desire of Nations. 11. The Saviour of the world. 12. The King of Saints. 13. The King of Kings, and Lord of Lords. 14. The Father of Eternity. 15. The Bread of Life. 16. The Water of Life. 17. The Rock of Ages. 18. Emmanuel. 19 Jesus. 20. Jehovah. 3. From probable, and promising Arguments, and Reasons. Page 73. 1. He (from whom Salvation is) must be God. 2. He (who is the Object of Faith) must be God. 3. He (who is the Life of His) must be God. 4. He (who is Life to Himself) must be God. 5. He (who can turn Water into Wine, and heal with a word) must be God. 6. He (that was before all things) must be God. 7. He (that is God's Fellow) must be God. 8. He (who gave a Resurrection to Himself) must be God. 9 He (who can give a Resurrection to others) must be God. 10. He (that made all things) must be God. 11. He (unto whom divine Adoration is due) must be God. Page 76. 12. He (who is omniscient) must be God. 13. He (who is omnipotent) must be God. 14. He (who is omnipresent) must be God. 15. He (who is All in All) must be God. 16. He (that shall come from Heaven, waited by Angels, and whose voice shall raise the dead) must be God. 17. He (who is all Eye) must be God. 18. He (who is all Ear) must be God. 19 He (that can forgive Sin) must be God. 20. He (that shall judge the world) must be God. 6. A Guide. Page 78. Quest. But what manner of Guide is Christ? Sol. 1. An incomparable 2. A careful 3. A gracious 4. A gentle 5. A peaceable 6. A profitable 7. A desirable 8. A delectable 9 A prudential 10. A gradual 11. A regular 12. A continual Guide. 7. A Guard. Page 81. Quest. 1. But how is Christ a Guard? Sol. 1. In respect of his Justice. 2. In respect of his Mercy. Quest. 2. But why is Christ a Guard? Sol. 1. Because it is his pleasure so to be. 2. Because it is his promise so to be. 3. Because His are Jeweis. 4. The Relation between Christ, and his Church, call for this, and carry the reason of it. 5. The Appellations of Christ, and his Church, call for this, etc. 1. The Church, is Christ's Love, and Christ is the Churches Beloved. 2. Christ is the Head, the Church is Body. 3. Christ is Foundation, the Church is Fabric. 4. Christ is Husband, the Church is Spouse. 8. A Good. Page 85. Quest. But what manner of Good is Christ? Sol. 1. A substantial 2. An essential 3. An impartinl 4. An universal 5. An unchangeable 6. A suitable 7. A seasonable 8. A satisfying 9 An incomparable 10. An eternal Good. 1. Eternity, is his Mansion. 2. Eternity, is his Measure. 9 A Rock. Page 90. Quest. But, what manner of Rock is Christ? Sol. 1. Christ is a high Rock. He is 1. Higher than fallen Souls. 2. Higher than unfallen Spirits. 2. Christ is a strong Rock. Christ strengthens 1. Against Sin. 2. Unto Service. Thus (1) Unto Action. (2) Unto Passion. 3. Christ is a firm Rock. He was firm, 1. In Doing. 2. In Dying. 4. Christ, is an ancient Rock. This appears, 1. In respect of Generation. 2. In respect of Regeneration. 5. Christ, is an accommodating Rock. He accommodates, Page 93. 1. Freely. 2. Fu●y. 6. Christ, is an advantaging Rock. He is All, 1. Between God and Them. 2. Between Them and God. 7. Christ, is a secure Rock. He secures, 1. Under Danger. 2. From Danger. 8. Christ, is a darayne Rock, Thus, 1. As to his Life. 2. As to his Love. 10. A Portion. Page 95. Quest. But what manner of Portion is Christ? Sol. 1. Christ, is a necessary Portion. Thus, 1. To suffer all (for) Thee. 2. To do all (in) Thee. 2. A Soul Portion. Thus He is, 1. The Meat of the Soul. 2. The Medicine of the Soul. 3. A satisfying Portion. Thus, in respect Page 98. Of the 1. Susableness of the Object. Page 98. Of the 2. Sufficiency of the Object. 4. A durable Portion. Thus, Christ is 1. In respect of his Life. 2. In respect of his Love. 5. A seasonab●● Portion. Thus, He is Page 100 1. In reference to the Work. 2. To the Wages 6. An incomparable Portion. Thus, Christ is 1. As to his Person. 2. As to his (personal) excellency. Now here take a Prospect, or Taste, of his 1. Love. 2. Life. 3. Kindness. 4. Obedience. 5. Humility. 6. Sympathy. 7. Mercifulness. 8. Muteness. 9 Meekness. 10. Mindfulness. DIRECT. iv Direct. 4. Get (through Grace) Assarance of (another) Life (after) Death, for there c●n be no Assurance of (this) Life (against) Death. Pag. 104. Quest. 1. Is Assurance (attainable) in (this) Life? Quest. 2. What is (this) Assurance, which is attainable in (this) Life? Pag. 105. Quest. 3. But why is Assurance attainable in (this) Life? Pag. 108. Sol. In respect of 1. Precept. 2. Precedent. 3. Promise. Quest. 4. But unto what is Assurance attributed, which is attainable in (this) Life? Pag. 109. Quest. 5. But what course shall I steer for (this) Assurance, which is attainable in (this) Life? Pag. 110. Sol. 1. Be much in private Prayer. 2. Watch at Wisdoms Gates. 3. Study a greater Conformity to Christ. 4. Make Christ the Object of thy Trust, and live upon Grace in him. 5. Converse those that are assured. 6. Look unto the Spirit for Assarance. Quest. 6. But what Motives are there, to endeavour (this) Assurance, which is attainable in (this) Life? Pag. 111. Sol. 1. Would ye not be staggering at the Promise? 2. Would ye face Death under the severest complexion? 3. Would ye be (eminently) spirited, for the (eminentest) service? 4. Would ye be ready, and rigged for an eternity? 5. Would ye find every bitter Cup sweetened? 6. Would ye dwell in the Suburos of Heaven? DIRECT. V Direct. 5. Reflect those things that (through Christ) may sweeten the thoughts of Death. Pag. 113. To this end, reflect Death, and the Promise. 1. Death. No Terror in it, etc. because 1. 'Tis stingless. 2. It cannot break the Covenant. 3. Called a Sleep. 4. A going to the Fathers. 5. A Rest. 6. It cannot break Union. 2. The Promise, as to its greatness and preciousness. A threefold Promise. 1. Civil. 2. Religious. 3. Divine. Pag. 116. Divine Promises are greater than a Believers 1. Expressions. 2. Conceptions. 3. Wants. 4. Weaknesses. 5. Fears. 6. Faith. 7. Corruptions. 8. As great as divine Commands. 9 Greater than divine Threaten 10. Like unto God himself. What is great in God, is laid under Promise. Pag. 125. 1. His Power. 2. His Presence. 3. His Pardon. 4. His Providence. 5. His Spirit. 6. Goodness. 7. Faithfulness. 8. Counsel. 9 Conduct. 10. Himself. DIRECT. VI Direct. 6. Drink of the Brook by the way, and lift up thy head. Pag. 132. Cordial 1. Thou shalt be no Loser, but a Gainer by Death. Death will be (1.) An Outlet to Sin. (2.) An Inlet to Glory. Cordial 2. Death will scrip thee of thy Rags of Mortality. Pag. 136, Cordial 3. Whether living, or dying, thou art Christ's. Cordia. 4. Death will arrive and a●●hor thee, in a desirable and delectable 〈◊〉 and Haven. Cordial 5. Death will (and that at once) g●ave ali●ny 1. Cares. 2. Snares. 3. Fears. 4. Tears. 5. Temptations. 6. Tribulations. Pag. 141. Cordial 6. Art actually in Christ? Then thou art an Heir. Pag. 143. Quest. 1. But who are those that are Christ's? Sol. 1. Those, who are so by (eternal) Dovation. 2. Those, who are so by (effectual) Vocation. Quest. 2. But are those who are Christ's, Heirs? Quest. 3. But of what are these Heirs? Sol. 1. They are Heirs of things present. Pag. 145. Quest. But what are these things present? Heirs 1. Of Christ. 2. Of the Grace of Christ. 3. Of the Spirit of Christ. 4. Of the Ministry of Christ. As 1. Of Men. Pag. 148. 2. Of Angels. Wherein, 1. Their Nature. 2. Qualities. 3. Number. 4. Place. 5. Degrees. 6. Office. 5. Of the Righteousness of Christ. Pag. 150. 6. Of God. 7. Of Gospel-Priviledges. As 1. Of Access. 2. Audience. 3. Assistance. 4. Acceptance. 8. Of Gospel-Promises. Pag. 153 Quest. What are the things laid under promise? 1. Eternal Life. 2. Pardon of Sin. 3. Power against Sin. 4. Purity of Soul. 5. Peace of Conscience. 6. Growth in Grace. Pag. 155. 7. Perseverance in Grace. 8. Supporting Grace. 9 Supplying Grace. Quest. But what are these times of need? Pag. 158. Sol. A time of 1. Poverty. 2. Plenty. 3. Debauchery. 4. Tribulation. 5. Temptation. 6. Declension. 7. Death. 8. Danger. 9 Dissertion. 10. Duty. Pag. 161. Thus, whether ye respect 1. The Duty to be performed. Or, Pag. 164. 2. I difference of Spirit to perform the Duty. Duty, not be disputed; For, 1. Thy Safety is in a way of Duty. 2. Thy Mercy is in a way of Duty. Supply of Grace is laid under promise, 1. For a time of action. Pag. 165. 2. For a time of passion. Sol. 2. They are Heirs of things to come. Quest. But what are these things to come? Sol. These shall be indulged (hereafter) 1. Perfect Knowledge. 2. Perfect Unity. 3. Perfect Grace. 4. Perfect Peace. 5. Perfect Vision. 1. Without Amission. 2. Without Intermission. 6. Perfect Freedom. Thus, Pag. 166. 170. 1. From Satanical Suggestion. 2. From sinful Commanion. 3. From sinful Corruption. Cordial 7. Art actually in Christ? Thou art on the best side. On this side, are 1. Holy Saints. 2. Holy Angels. 3. A holy God. 4. A holy Christ. Pag. 173. 1. The strongest side. 2. The soundest side. 3. A prudent. 4. A prevailing. A fourfold Conquest hath Christ made, 1. Over Sin. 2. Satan. 3. The Earth. 4. Heaven. Cordial 8. An interest in the Blood of Christ. Pag. 175. Quest. What manner of Blood is Christ's? Sol. 1. Precious. 2. Pure. 3. Purifying. 4. Purchasing. 5. Pardoning. 6. Pleading. 7. Procuring. 8. Pacifying. 9 Conquering. 10. Crucifying. 11. Softening. 12. Quickening. 13. Justifying. 14. Invaluable. His Blood is invaluable, for he is (the) Pearl. Quest. But what manner of Pearl is Christ? Pag. 182. Sol. 1. A necessary earl. 2. A rare Pearl. 3. A taking Pearl. 4. A making Pearl. For, 1. He pays thy debts. 2. He bears thy charges. 5. An inestimable Pearl. 6. An unlosable Pearl. Cordial 9 Art (actually) in Christ? Be joyous (then) for he is the object of thy delight and desire. Pag. 184. 1. Christ, is the Object of thy delight. Delight, is unlawful and lawful. 1. Unlawful. 'Tis (then) unlawful, when 'tis 1. Sinful. 2. Hypocritical. 3. Treacherous. 2. Lawful. This is (1) Natural. (2) Spiritual. Thus, 1. In the People of God. 2. In the Commandments of God. 3. In God himself. Quest. What manner of delight is (this) delight? Pag. 186. Sol. 1. A Strong 2. A Holy 3. A cordial 4. A constant delight 2. Christ, is the Object of thy desire. This desire is (1) Natural. (2) Spiritual. That Christ is a Person without compare in a Christians eye, and the Object of a Christians desire, will appear by a reflection 1. Of his Person. 1. As Man. 2. As God-Man. Pag. 188. 2. Of his Affection. 1. In the freeness of it. 2. In the fullness of it. 3. In the firmness of it. To this is superadded, that Christ is the Churches 1. Mercy. 2. Merit. 3. Mine. 4. Mirror. Quest. But what manner of desires are cordial desires? Pag. 193. Sol. 1. Good. 2. Lawful. 3. Working. 4. Constant. 5. Holy. 6. Hard. 7. Acquiescing. Unto which, three things are added, 1. Whether cordial desires shall be answered. 2. Why cordial desires shall be answered. Because 1. Imposed. 2. Promised. 3. Encouraged. There's encouragement 1. Unto (these) desires. 2. After (these) desires. 3. How cordial desires shall be answered. 1. In kind. 2. In effect. Cordial 10. Christ, is the Physician of (greatest) value. Quest. But, what manner of Physiician is Christ? Pag. 200. Sol. 1. Choice. 2. Costly. 3. Cheap. 4. Appointed. 5. Approved. 6. Loving. 7. Living. 8. Valuable. 9 Sadden. 10. Seasonable. 11. Suitable. 12. Incomparable. Cordial 11. Art (actually) Christ's? Be joyous (also) for the Death of Him, is the Death of His. Pag. 206. 1. Christ, disarms the (first) Death. 2. Christ, prevents the (second) Death. 1. He, will be thy Guide (unto) Death. 2. He, will be thy Guide (through) Death. THE DEATH of CHRIST THE DEATH of DEATH. Section. I. Whether there be a Natural, or Corporal Death, the Circumference of the Universe. THE word (Death) is capable of a various Acceptation in the Sacred Scripture. There is an Universal Death. But of the tree of knowledge of Good and Evil, thou shalt not eat, Gen. 2.17. Moriendo morieris. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obnoxius eris morti, tum Corporis, tum Animae. Joh. 14.6. for in the day thou eatest thereof, dying thou shalt die. So the Hebrew, and Junius. Thou shalt surely, and suddenly die; so Ainsworth. Thou shalt die the Death; so the Septuagint. Now this is (if I mistake not) both the first, and the second Death; so Pool, in his Synopsis: It is temporal, and eternal Death; together with the Causes, Signs, Antecedentes, Consequents, and Effects of it, whatsoever; so that all Dangers, Difficulties, and Deaths are implied in this Judgement threatened for Disobedience. Dying, thou shalt die: That is, thou shalt Die (this) weigh (that) weigh (every) way, if Christ (who is (the) Way (the) Truth, and (the) Life) interpose not between Thee and Death. There is a Judicial Death, He that believeth not, is condemned already, Joh. 3.18. because he believeth not in the Name of the only begotten Son of God. The Man, is (under) the Judgement (before) the Judgement; the Man is already cast; the Sentence is past, 12 Verse of Judes' Epistle. only there is a suspension of the Execution. We read (in Judas) of those who are Twice dead; Dead spiritually for want of a principle of Life, and dead judicially, under the Wrath of God. They were obnoxious to the (first) death by original corruption, and obnoxious to the (second) death by actual transgression. They were dead (say one) in respect of their natural Condition, Jenkins in ●lo. pool in loc. Piscator. and dead in respect of their final Declension. Twice dead, altogether dead. They were obnoxious to the (first) Death by Nature, and to the (second) Death by Sin. These men, were alive naturally, Quest. though dead spiritually; how (then) were they twice dead? They were judged twice dead, Sol. either Because, a spiritual Death, is so great a Death, that it may well go for two Deaths. One spiritual Death, is worse than a thousand natural Deaths. Or They are said to be twice dead, because they were dead both in regard of an internal Habit of Grace, Caryl in loc. p. 553. and in regard of an external Act of Grace. There is a spiritua! Death. This Death looks two ways; To the Saint; to the Sinner. To the Saint. Now the Saint is dead. To the Law. Thus, he is dead. To the Ceremonial Law. If ye be dead with Christ from the Rudiments (or Elements) of the world, Col. 2.20. A majore ad minus. why as though living in the world, are ye subject to Ordinances? It is an Argument from the greater to the less: Ye are freed from the Rites, which God himself prescribed; freed from worldly Philosophy, or Judaical Ceremonies; Pool in loc. therefore freed from (new) Rites (by men invented) or from (old) Rites (by humane Authority revoked) as one saith upon the place. To the Moral Law. I, through the Law, am dead to the Law, Gal. 2.19 that I might live to God. I have no Commerce with the Law: I (through the Law of Faith) am dead to the Law of Works; I (through the Law of Christ) am dead to the Law of Moses: That I might live to God; that I might live according to the Precept of Christ; live according to the Gospel of Christ. The Saint is dead to the world. God forbidden, that I should glory, Gal. 6.14. Contemptus est a me save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and Romanus Fervour, & Furor. I unto the world. The Apostle (here) speaks of the World, as Luther did of Rome; I contemn the Heat and Fury of Rome. Thus did the Apostle; I contemn the world, and the things thereof; the world, and the things therein. The Saint, is dead to Sin. As to be dead (in) sin, is the worst death; so to be dead (to) sin, is the best Death. How shall we that are dead to sin, Rom. 6.2. live any longer therein? To be dead (to) sin, is to be freed from the servitude of sin; to have the Force and Power of sin killed. It is a metaphor taken from Death, because Death is the privation of Life, and of Actions. To the Sinner. Now, the Sinner is dead (in) sin. As the Saint, or Soul (in) Christ is dead (to) sin; so the Sinner, or Soul (out) of Christ is dead (in) sin. And you who were dead in trespasses and sins: Ephes. 2.1.5. Hath he quickened; these words are not in the Greek. The sense (here) is imperfect; but this is supplied in a verse following; Even when we were dead in sins, hath quickened us together with Christ: made alive together with Christ; so the Greek. What he had touched upon in the first verse, he repeats in the fifth verse, and that to this end. To show the Generality of the Condition. All (naturally) are dead; dead (in) sin. To show the Certainty of it. We may believe it, and are not to be unbelieving about it. To show the Corruptibility of our Nature. Though we are dead; yea dead (in) sin, yet it is connatural unto us to be unwilling to take notice of it. There is an eternal Death. Is the (first) Death, so amazing? so amusing? what is the (second) Death then? Is the (first) Death (The King of terrors) to a Christless Soul? who (then) is able to say what the (second) Death is to this Soul? There is the second Death, as well as the first Death. He, or She, that overcometh, shall not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2.11. not (so the Greek) be hurt of the second Death. There is a twofold Death, both of the Body, and of the Soul. The (first) Death of the Body, is the Separation of the Soul; the (second) Death of the Body, is the Torment of Eternity. There is (also) a twofold Death of the Soul; 1 Separatio Animae. The (first) Death of the Soul, is Sin; the (second) Death of the Soul, is a casting out from the Face of God, 2 Cruciatus aeterni. and that for an Eternity. Hell (as some fancy) is not Mount Aetna; 1 Peccatum. nor yet Purgatory, according to the conceit of the blind, and bloody Papist. Hell, must needs be a dismal place, 2 Profectio à facie Dei, in aeternum. a Dungeon of Darkness, for the Sunshine of God's presence never comes there. To the damned (saith one) the Loss of Heaven is more grievous, than the Torment of Hell. Heaven, and Hell, are the greatest Opposites, Estius. Matth. 11.23. or remotest Extremes. And thou Capernaum, that art lifted up to Heaven, shalt be thrown down to Hell. The (second) Death, is Hell, and the punishment thereof, the punishment of Sense, and of Loss. There is a corporal, or natural Death. Moses, my servant, Josh. 1.2. is dead. How (great) soever, and (good) soever, Moses was, he is dead now; he is gone off the Stage now; he is gathered to his Fathers now; he is gone into an Eternity now. Moses, is dead, and God preach his Funeral Sermon: Joh. 11.32. Moses, my servant, is dead. Lord (said Mary) if thou hadst been here, my Brother had not died. This is natural, or corporal Death, which is the following Subject. SECTION II. What this Natural, or Corporal Death is, which is the Circumference of the Universe. BUT what is Natural, Quest. Sol. or Corporal Death? I shall not pretend to a Definition (which relate to the Nature, and Essence) but present a Description (which relate to the Properties, and Effects.) Natural Death, Descriptio. is the Deprivation of natural Life. Death, is no Essence, nor Substance, but Privation. Death, is the Disunion, between the Soul, and the Body. A man (then) dies, when the Body for a time (and but for a time) is separated from the Soul; or, the Soul takes leave of the Body. Death, is but departed Death from lifened Dust. Thou hidest thy face, they are troubled; Psal. 104.29. Mors, a morsu, which our first Parents tasted. Isa. 2.22. Mors, a mora, which yet tarrieth for us All. Gen. 35.18 Omne Ens, est Bounm, & omne Ronum est Ens. thou takest away their breath, they die, and return unto their dust. When our Breath goes out, our Life goes out; when we cease breathing, we cease living; our Breath going, our Life goeth; our Life, is but a Breath; but a Blast. Man's Breath is in his nostrils. God breathed into man's nostrils the breath of life. Cease ye from man, whose breath is in his nostrils; for, wherein is he to be accounted of? Unless Breath goeth forth, we die, and Death, is nothing else but a going forth of the Breath. Life, is a going forth of the Breath by Respiration; and Death, is a going forth of the Breath by Expiration. It is said of Rachel, And it came to pass as her soul was in departing (for she died) that she called his name Ben-oni; that is, The Son of my sorrow; but his Father called him Benjamin; that is, The Son of the right hand. God, that made all things, saw, that all things which he made, were very good. Every Being, is good, and every Good, is a Being; therefore, Lord (saith one) seeing thou hast not made Death, suffer not that which thou hast not made, to reign over that which thou hast made. Death, is a Fall, August. Omnes eramus ille unus Hemo. Rom. 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came by a Fall; Adam, sinning, fell; he falling, all his posterity fell (in) him, and (with) him. It was not Man, but Mankind, that fell. By one man, sin entered into the world, and death by sin, and so death passed upon all men, in whom (so the Greek) all have sinned. Nature (when she was young) caught a fall (as Mephihosheth did) whereof she hath halted ever since. Breath (departing) is (dying) and departed (Breath) is (Death.) Death, is not a Creature, but the Grave of Creatures. Jam. 1.15 Who ever was the Father of Death, Sin was the Mother of Death, if the Apostle may be credited. Sin, when it is finished, bringeth forth death. The (first) and the (second) Death, are the products of sin. Sin, Lex naturae; Tributurn mortalium. Plato. Visibile Verbum. is that unhappy Womb, that have been productive of the (first) and (second) Death. Death (as one calls it) is the Law of Nature, and Tribute of Mortals. It is the municipal Law of the Earth to die once; of Heaven, to live for ever; of Hell, to die for ever. We may call Death, a Visible Word. I am writing of (natural) Death; it is as natural to die, as to live; yet when we say, a man dies naturally, we seem to speak improperly, for a Man dies not as a Beast dies, through the Annihilation of Nature, but from the Appointment of God. It is once appointed unto man to die, Heb. 9.27. and after death the Judgement. The word (once) say some, is not to be referred to die, as if there were some suspicion that man could die twice; but the word (once) is referred to appoint; it was (once) appointed, and that (once) shall stand. It is enough that God hath (once) appointed Death; but after (this) the Judgement. Some, understand this of a (particular) Judgement which God passeth upon the Soul immediately after death; but (if I mistake not) we may (with once) interpret it of the (general) Judgement, Estius; Pool in loc. which will be a (solemn) Promulgation, and (total) Execution, of the Sentence, Once for All. SECTION III. Whether Natural, or Corporal Death, be the Circumference of the Universe. DEath is the Circumference of the Universe, Death's Motto, is, Nulli cedo. and every man's Line meet in this Circumference. To be a Man, is to be mortal, for to be a Man, is to be a Sinner. To be unwilling to die is to be unwilling to be a Man; for to be a Man, is to be mortal. Luther; Cedo nulli. As one said in the matters of God, and Faith, I give place to none; so saith Death, I give place to none. As it is true what Man is he that liveth and sinneth not? Eccles. 7.20. Ps. 89.48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homo. There is not a just man upon earth that doth good, and sinneth not. It is as true, what man is he that liveth, and dieth not? What man is he that liveth, and shall not see death? that is, shall not die: What Man? What Man or Woman! The Greek, and the Latin words for (Man) comprehend both Sexes. What Man? so the English, and Junius. What strong Man? so Ainsworth, and the Hebrew. Mi Geber. Mi Geber. Geber, a Man; so called from his power and strength: A strong man; or a man in his strength: It is (properly) one, who is neither a Boy, nor an old Man. What strong man (or man in his strength) is he that shall not see death? that shall not die? Shall he deliver his soul (or Life) from the hand (or power) of the grave? From this (long) Text, there is this (short) meditation, That man is mortal. Every man, and woman, is mortal, and not a match for Death. All men, and women (may) die; yea (must) die. What man is he that liveth, and shall not die? what man! that is, no man. Who shall lay any thing to the charge of God's Elect? Rom. 8.33, 34. That is, none shall. Who is he that condemneth? That is, not one. Thus, here; what man? what strong man? That is, no man; no strong man: Not Caesar, nor Pompey; though the one could not endure a Superior, nor the other an Equal: Not Samson, or Scaliger, though persons of strength; not Gustavus, or Huniades, though persons of conduct, and courage: Not Alexander, or Ajax, though persons of Terror: Not Gideon, or David, though persons of valour: Not Peter, or Paul, though the one the Doctor of the Jews, and the other the Doctor of the Gentiles. All the Apostles died; yea, all the, Apostles (save John who had such intimacy with Jesus) died violent deaths, and laid down their Blood on this side the Grave; concerning which, Luther was so troubled, that he did not. Death is the way of all flesh; the way of all men; the way of all the world. Death, is a Tribute due to Nature, and every man must pay this Debt, what Debts soever he leave unpaid. Death is the way of all men. This way, Gen. 47.28, 31. Gen. 35.29. Jacob went: He bowed himself upon the Beds-head; that is, he died. This common way, did Isaac go; He gave up the Ghost, died, and was gathered unto his people; being old, and full of days. Though Isaac was old, and full of days, yet he died. This common way, Abraham went, He gave up the Ghost, Gen. 25.8 and died, in a good old age, an old man, and full of years, and was gathered unto his people. Though Abraham lived to a good old age, yet he died. He died in a good old age, an old man, and full: The Hebrew goes no farther, He died full: Full of what? Our Translators (to fill up the sense) add (by way of Explication) full of years. This way, Methuselah (also) went; Gen. 52.7. His days, were nine hundred sixty and nine years, and he died. This man, was long-lifted indeed; would not a man (living in his time) have thought that he had been immortal? But, he was mortal: Though he lived to be very grey, yet he died at last. If the Majesty of Heaven, call him upon the stage, this is the last Act, wherewith the Comedy ends; Et mortuus est. And he died. Methuselah, is his name, which is by Interpretation, He dieth. And He died, is the Epitaph for every Individual. Death, periods the days of a long-lifed Methuselah; And He died. Though he had lived so long, yet he died at last. Though he had lived so many days, yet there came a time when he had not a day longer to live. Though, he had lived so long in the world, yet there came a day, when his Time went into Eternity; And, He died. All, Object. have not died. All, have not been graved. All, have not had a Pillow of Dust for their Head. All, have not passed under the (first) Death. All, Solu. have died, or been translated; All, shall die, or be changed. To these distinctly. All, that have lived, have died, or been translated. I read but of two men, who made a leap over the Grave, and did not see Death; Now these two, were Enoch, and Elijah. Enoch. Enoch (taught, as the word signifies) walked with God, Gen. 5.24. and was not, for God took him. Enoch, was so (little) like the world, that his stay was little (in) the world. Enoch, was so like God himself, that God takes Enoch, unto himself. He was not, for God took him. Not that there was an Annihilation of him, but a Translation of him; he was personally translated, Soul, and Body, were translated to Heaven. Enoch, walked with God, and he was not; And not He, so the Hebrew. He was (saith one) translated from the society of men. Junius. This is a difficult Scripture, but the Apostle gives a full, Heb. 11.5. and unerring Comment upon it. By faith Enoch was translated, that he should not see death, and he was not found, because God had translated him; for before his translation, he had this testimony, that he pleased God. Here, is One, that never went to the house of the Grave. As God, had (before) translated him out of a State of Sin, into a State of Grace; so Enoch was such a proficient (in) Grace, that God translated him from Grace, to Glory, without so much as looking into the Grave. Gen. 4.17. Judas ep. v. 14. There was an Enoch (in the Hebrew, Chanoch) who was the (third) from Adam; and who was the (immediate) Son of cursed Cain; But, this Enoch, or (Chanoch) was (according to Judas) the seventh from Adam. And Enoch also the seventh from Adam. Enoch, was so the seventh from Adam, as that both Adam, and Himself, must be computed to be Two of that Number. Enoch, was not so the seventh (from) as to be the seventh (after) or the seventh that came of Adam. The like expression there is in Matthew: Mat. 1.17. All the generations from Abraham to David, are fourteen generations. Into which, Abraham, and David, themselves, must be taken, to make them up fourteen. Enoch (also) was not so the (seventh) person from Adam, as that there were no more than seven persons begotten, from the time of Adam, to Enoch, for all those six Patriarches (mentioned before Enoch) are said to beget Sons and Daughters; but, Jenkin in loc. Enoch is called the seventh from Adam, because he was exactly (in that particular direct Line) the seventh, from Adam, to Him. Ainsworth This Enoch (after (saith one) he had lived so many years upon the Earth, as there be days in the Year of the Sun) was translated from Earth to Heaven, next after Adam's death, seven Patriarches remaining Witnesses of his Translation. Elijah. Elijah (a strong Lord, as the word signifies) called (also) Elias, who (in prayer, Jam. 5.17, 18. 2 King. 2.11, 12. prayed) so the Greek, that it might not rain, and it did not rain; that it might rain, and it did rain. This Elijah had his Rapture, and his Rapture was a Type of Christ's Ascension: He went up by a whirlwind into Heaven; Elisha, seeing it, cried, my Father, my Father; the Chariot of Israel, and the horsemen thereof. All, that do live, shall die, or be changed. Behold, I show you a mystery, we shall not all sleep: That is, 1 Cor. 15.51, 52. we shall not all die. Now, that by sleep, he means Death, the whole Discourse of that Chapter, makes evident. What shall become of us then? This, is answered in the words following, but we shall be changed. There shall be a corporeal, and numerical Resurrection, if Job may be credited: Though worms destroy his body, Job 19.26. 27. yet in the flesh shall I see God, whom I shall see for myself; and mine eyes shall behold, and not another, though my reins be consumed within me. Every man shall have a Resurrection out of his (own) Dust. The dead in Christ, 1 Thes. 4.16. 1 C●●●5 53, 54. shall rise first. These shall be raised into a state of Incorruption. This corruptible, must put on incorruption, and this mortal, must put on immortality. Now, those (then) living (having Christ for their Life) shall not die, but be changed, into the (same) state of Incorruption, Col. 3.4. and Immortality of (those) that shall have a numerical Resurrection given them, by the power of God, and the God of power. SECT. IU. Why Natural, or Corporal Death, is the Circumference of the Universe. THat Man is Mortal, and not a match for Death, hath appeared; why Man is mortal and not a match for Death, will appear by these following Reasons. Reasons. Man hath sinned, therefore man is mortal, and must die. Sin, is that wretched womb wherein Death lay. Rom. 6.23. The wages of sin is death. All sorts, and kinds of Death; whether violent, natural, spiritual, or eternal, they are the stipend of sin. Sin, is the most mischievous thing in the world, for it gins in turning the Heart from God, and ends in turning God from the Heart; Psal. 9.17. now, is not (this) man like to be turned into Hell? Sin, is that unhappy womb, that have been productive of all the (penal) Judgements, that have been in the world; the (first) and the (second) Death; Fire and Famine; Poverty and Prison; Plague and Pestilence; the Rack, and the Stake; binding and banishing; bleeding and burning, they are the products of sin. Oh my soul! Nil nisi peccata timeo. Chrysostom. So Anselm. all thy cares and crosses; all thy fears and frowns: all thy sorrows and sufferings; all thy tears and troubles; all thy trials and travels, they are the monstrous, and prodigious Births and Effects of sin. Wonder not that one said, I fear nothing but sin. Sin is the Mother; Death, is the Daughter. Rom. 5.12. By one man sin entered into the world, and death by sin, and so death passed upon all men, in whom all have sinned. Sin, is like Pandora's box, which (being opened) was full of all evils; filling the Earth with Diseases, and all other Calamities. What is said of War, Bellum est malum complexum. may be said of Sin, it is a complex, and complicated Evil. Sin, is Evil; only Evil; all Evil; always Evil; altogether Evil. We cannot speak worse of Sin, than it is, nor of Man (being a Sinner) than he is. As God, is (that) Good, in whom is (all) Good, Bonum, in quo omnia sunt bona. and (no) Evil; so, Sin, is (that) Evil, wherein is (all) Evil, and (no) Good. Death, is the product of Sin. Let the great Doctor of the Gentiles speak, who had a great command of Oratory: 1 Cor. 15.21. Vorstius. By Man (Adam the first) came death: That is, by the Sin of Man, came the Death of man; by the Sin of man, came the first, and the second death (upon) man. By man came death. Not (only) Mortality (as one saith) but (also) eternal Death. When the Jews are under a (severe) stroke, they say, This is part of the Golden-Calf. That is, this suffering, is (for) our sin, The Mother of Nero, concerning him. and (from) our sin. Is it not pity, that any man should say of his sin, as she did of her Son? Let me die, so He may live. Dost thou say, let my sin live, though I die, and be damned? then I say, thou seemest to me to be within a step of Death; within a step of Damnation. Dost thou say to thy sin, as God did to Joshua? I will not fail Thee, Josh. 1.5. nor forsake thee: Then, I say, thou art in danger of Hell fire, and it is mercy (to) a wonder; yea, mercy (above) wonder, that thou art out of Hell. All men that live, must die, and all that die, are bound for the grave, that is the next stage. When sin came into the world (and that came in by eating) Death came in with it. Well may we cry, Ah Sin! Sin! Sin! thou hast digged all the graves, and made all the funerals, that have been in the world. It was (once) said of the goodly Buildings of Rome, that the sins of the Germans (meaning the money, got by the Pope's Factors, for sin-pardons, granted the Germans) have built these. Thus, when we see those goodly Buildings (the bodies of men, cast (unto) the ground; yea, cast (into) the ground, we may truly say, the sins of men have unbuilt, have pulled down their Bodies. Man, Reas. 2. is form out of the dust, therefore man is mortal, and must die. As our Bodies dwell in houses of clay, Job 4.19. the foundations whereof are laid in the dust; so our Bodies are but Clay-builts, and they cannot stand long. We were reared (at first) our of the dust, and we are making to our Centre every moment. Bodies are but Clay-builts, though some be painted, and decked, and beautified more than others, yet all are dust, and that makes to its Centre. Soul, as thy Original was, so shall thy Conclusion be; as thy beginning was, so shall thy endi● be. Though Man (now) seem to be somewhat better than dust, yet to dust, shall he return. Body alive, are but living dust. Man, is dust (while) he lives; returns to the Dust (when) he dies, and 〈◊〉 turned into dust (after) Death. It was said to Adam (and in him to all Mankind) not (only) as a curse, but (also) as a command; Gen. 3.19. In the sweat of thy face shalt thou eat thy bread, until thou returnest to the ground; that is, until thou diest; for dust thou art, and unto dust shalt thou return. Phil. 3.21. As thy Alpha was, so shall thy Omega be. Hence the Body of man, is called vile. 1 Cor. 15.47. Who shall change our vile body, and make it like his glorious body. The Body of the first Adam● was form out of the Earth, and is said to be of the earth, earthy. And, as in the (first) Body, so in the bodies of (all) men, Earth is the (predominant) element; our bodies, are vile, the (chief) Ingredient o● their mixture being the Earth, which (comparatively to those (higher) and (nobler) element's) is but vile. Gen. 18.27 Abraham. writes himself, Dust and Ashes. Dust, is Earth made by the Heat of the Sun; Ashes, Earth made by the Heat of the Fire. They, Amos 6.4 who now lie upon beds of Ivory, must lie down in a bed of Earth, and rest their Heads upon a pillow of Dust. Most sleep in the Dust (while) they live, but all must sleep in the Dust (when) they die. He (only) who hath laid up his Heart in Heaven, Eccl. 12.7. can (comfortably) think of laying down his Head in the Dust. Then shall the Dust (the Body) return unto the earth as it was, and the Spirit (the Soul) unto God who gave it. Man's Body, is Dust materially (while) he lives, and Dust formally (when) he is dead. God, hath appointed Death, Reas. 3. Heb. 9.27. Ps. 31.15. therefore Man is mortal, and must die. 'Tis (once) appointed for Man to die, and 'tis enough that it is appointed once. As the Statute is past, that Man must die, so how (long he shall live, and (when) he shall die. Isa. 57.15. My times are in thy hand. He (who inhabits eternity) is also the Lord of Time. Some, live, as if they were Masters of Time, and could appoint out their own Term; Isa. 28.15. as if they had made a Covenant with the Grave, and an Agreement with Death; they speak, as if their Tongues and their Time, were their own. To morrow shall be as this day, Isa. 56.12 and much more abundant. That rich Caitiff, looked upon his Time as his own: Soul, take thine ease, Luk. 12.19, 20. thou hast goods laid up for many years; but God said, Thou Fool, this night shall thy soul be required of thee. The Psalmist, doth not speak himself the Master, but the Servant of Time. My times are in thy hand. That is, all my Times; my times of Health, or Sickness; of Joy, or Sorrow: of Truth or Triumph; of Light, or Darkness; of Life, or Death; all my times are in thy hand. It is well, that our Times are in God's hands; Man is not wise enough to use the Time that God sets him, much less is he wise enough to set his (own) Time. God appoints Death; all manner of Deaths; Jer. 15.2, 3. four kinds of Deaths, saith the Prophet. Death is Heaven's Statute, and who can reverse that? was not that to be reversed by man, Esth. 8.8. that was sealed with the King's Ring? Who (then) can reverse Death? the Law of Nature? the Statute of Mortals? the Circumference of the Universe? Death is the House appointed for all living. Job 30.23. Job 19.25. I know that thou wilt bring me to death, and to the house appointed for all living. As I know that my Redeemer liveth; so I know, assuredly know, that I shall die, and go to the Grave of Silence. Death, bring us back to what we once were, and show us what we are. It is true (as I have written) that some have lived, and not died, and that some shall live, and not die; yet those few Exceptions do not infirm, but rather confirm the Truth of the general Rule, which is, That all must die, because none escape, but upon some (special) Exception. Death, is called a Change: If a man die, Job. 14.14. shall he live again? All the days of my appointed time will I wait until my change come. Death, is natural, but we die by a Law; we die by Apointment; the house appointed for all living. Some, say of Malefactors (who are put to death for crimes against the Law) that, They are slain by the Law. We may say of every man, He is slain by a Law; the house appointed for all living. Thou turnest man to destruction, Psal. 90.3. that is, to Death; the destruction of all men as to their (corporeal) constitutions, and (external) enjoyments: But what then? And sayest, Return ye children of men. God, having turned man to Death, saith presently, Return ye children of men: That is, go back into what ye were; return to the Dust. SECT. V The Brevity of Life. IF the (first) Death, Fui, & nihil amplius. be the Mistress of Mortals, and the Empress of the Universe, reflect (then) the Brevity of Life. I have been, and that is all, said Saladine the Great, who was Conqueror of the East. The longest liver, hath but a handful of Days, and Life itself is but a Circle, always beginning where it ends. Dan. 7.9. Hodiè mihi cràs Tibi. With the Ancient (of) Days, there are (no) Days, and Time will be, when Time shall no more be. The Child, born in the morning, is old enough to die before night. To D●●, to Me, to Morrow, to Thee, is Death's Motto, When Jacob (was asked by Pharaoh) How old art thou? or (according to the Margin) How many are the days of the years of thy life? Gen. 47.8, 9 His answer, was, Few, and evil, have the days of the years of my life been, etc. A great Physician say, that Art, is long; Life, is short. Ars longa, Vita brevis. Hippocrares. Oculus apertus, & clausus. Job 14.1. Margin. The Heathens Emblem for Life, was an Eye open, and for Death, an Eye shut; as if there were no other difference between the living, and the dying, but the Twinkling of an Eye. Man that is born of a woman, is of few days, and full of trouble. Job scarce thinks Himself worth the naming, who doth not speak of himself in his (own) name; Man, that is born of a woman. But, what of this man? he is of few days (short of days) and full of trouble. Few days, and many troubles, make up the Character of Man. We use to say, short, and sweet; Multum in parvo. but, here, it is short, and sewer; yea, short, and bitter. As some speak (Much in a Little) much matter, in a little Discourse: And, as some do (Much with a Little) much Good, with a little Talon; so all suffer (Much in a Little) much Trouble, in a little Time; many Sorrows, in a few Days. The days of man are few, compared with the days that man lived before the Flood; then man lived to six, seven, eight, nine hundred; almost a thousand years. They are few (also) compared to the days of God. As the days of God cannot be counted, because they are so many, so the days of Man can scarcely be counted, because they are so few. Psa. 39.5. Mine Age. (says the Psalmist) is as nothing before Thee. All Time is as Nothing, compared to Eternity; what a Nothing (then) is the Age of one Man unto Eternity? Some things (created and finite) are so great above others, that they are nothing unto them: What is the Ant unto the Elephant? what is the Shrimp to the Whale? what is the whole body of the Earth, to the body of the Heavens? It is but a point, say Naturalists. As one part of the Earth, is but a point to the whole, and the whole Earth, but a point to the Heavens; so one part of Time, is but a moment to all Time, and all Time is but a moment to Eternity; especially, to the Eternity of God. What is Finite unto Infinite? The Brevity of man's life, will yet appear (beyond all modest contradiction) by the expressions wherewith it is clothed; by the metaphors wherein it is emblemed, and by the Things whereunto it is compared. For instance. The Life of Man, is compared to a Weavers Shuttle. Job. 7.6. My days are swifter than a Weavers Shuttle. A Weavers Shuttle, is an Instrument of a very swift, and sudden Motion; this passeth the Loom, or Web, with such speed, that it is grown to a Proverb, for all things quick and transient. The Life of Man, is compared to an Hand-breadth. Psal. 39.5. Thou hast made my days as an Hand-breadth. That is not long, which is no longer than the Breadth of an Hand; not long, in the largest Extent. The Life of Man, is compared to a Tale that is told. Psal. 90.9. We spend our days as a tale that is told. That is, suddenly, and swiftly. A Discourse (from) the mouth especially (in) the mind, outruns the Sun, as much as the Sun outruns the Snail. The Thoughts of a Man, will travel the world over in a moment. The Life of Man, is compared to a Vapour. What is our Life? Jam. 4.14 it is even as a Vapour, which for a while appeareth, and then vanisheth away. Though all a man hath, is short of Life, yet this Life of Man, soon evaporates, and expires. SECT. VI The Certainty of Death. OUR Bodies are but (living) Graves; no sooner did we begin to live, but we began to die, and continue dying, until we be swallowed up of Death. As every Man had his Genesis, his beginning, or coming into this world; so, every Man shall have his Exodus, his ending, or going out of the world. 1 Chr. 29.28. Oh soul! flatter not thyself, and thy soul, with an undiable state. David (was a man after Gods own heart) and yet concerning him it is said, That he died. Though he lived to a good old age, full of days, riches and honour, yet he died, and Solomon his Son reigned in his stead. Anaxagoras, Scio me genuisse mortalem. Death's seizure is without surrender, and from her sentence there is no Appeal, When News arrived at one concerning the death of his (only) Son, he seemed not to be over-concerned, but to reply without Regret, I know that he was begotten mortal; I know the Son is mortal as well as the Father. Gen. 5.5, 8, 11, 14, 17, 20, 27, 31. Those long-livers (recorded in the sacred Scripture, and transmitted to posterity) died. They lived long, but they did not outlive Death. They lived long in the world, but (at last) they left the world. They lived long, but a day came, when they could not live a (day) longer. Death is the obscurest thing in the world. The Grave is a gloomy place, and filled not (only) with natural, but (also) with metaphorical Darkness. SECT. VII. The Uncertainty of the Time of Death. THough Death be certain, yet the Time of Death is uncertain. Death, is certain, but the Day, or Hour of Death, is uncertain. Little did Julian think, that Death had been at the Door, before he was wounded by an unknown hand, Vicisti Galilaee vieisti. 1 Kings 22.27. 1 Sam. 15.32, 33. and blasphemed; Thou hast overcome, oh Galilaean! Thou hast overcome. Little did Ahab think, that the day of Death had been so near dawning, when he gave in charge concerning Micaiah; Put this fellow in the Prison, and feed him with the bread of Affliction, and with the water of Affliction, until I come in peace. Little did Agag think of being hewed in pieces before the Lord in Gilgal, when he said, Surely the bitterness of death is past. Pharaoh, stood upon even ground with God, little thinking, Exod. 5.2. Exod. 14.27. Isa. 36.13. that the Sea should be his Sepulchre, when he said, Who is the Lord that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go. Little did Sennacherib think that he stood upon the Brink of Eternity, Isa. 37.38. when these words were spoken by his servant, Hear ye the words of the great King, the King of Assyria; when he seemed to stand upon higher ground than God. Little (also) did Herod (the Mount of Pride, according to his name) think, Acts 12.21, 22. that his Grave had been digging, when he so charmed his Auditory with his Oratory, that they gave a shout, It is the voice of a God, and not of man. The Manner, and Time of Death, is uncertain. Some (indeed) have predicted the Manner of their Death; thus Ridley; that he should be burned, and not drowned: Thus Jewel; he (long before his Sickness) predicted the Approach of it; And (in his Sickness) predicted the precise day of his Death. But this is rare, very rare. What is prayable, Object. 1. is attainable, but the knowledge of the length of life, is prayable. To pray for a Physical, Sol. or Literal knowledge of our End; that is, what Year, or Day, our Lives shall end, Caryl, Vol. 1. p. 355. is a sinful Curiosity, and presumptuous Intrusion into the (secret) Will of God; but to pray for a metaphysical or spiritual knowledge of our End; that is, how we may end any day of the year, or hour of the day, in an holy Duty, and humble submission of ourselves to the (revealed) Will of God, this is warrantable. But, Obj. 2. Isa. 38.5. Hezekiah, had fifteen years added to his days, and therefore he knew how long he should live, and when he should die. This, Sol. is such a Favour, as that we read not of the like, indulged any other of God's Servants, though very high in Favour with him. This (Great) and (Good) King, is indulged, and assured, a Lease of his Life, fifteen years longer; well (now) may this be ushered in with a Note of Attention, and serious Consideration, Behold, I will add unto his days fifteen years: It is sealed (also) being an unusual Grant, with an unusual Miracle; Behold, I will bring again the shadow of the degrees, Isa. 38.8. which is gone down in the Sundial of Ahaz, ten degrees backward; so the Sun returned ten degrees, by which degrees it was gone down. As we are to reflect the Brevity of Life, the children of men being (many times) of as short a continuance as Jonahs' Gourd, which came up in a night, and perished in a night: And, as we are to reflect on the Certainty of Death, this being a Tribute due to Nature, and a Debt to be paid, by every Individual; so, we are to reflect the Uncertainty of the Time of Death, which comes to many persons as a Thief in the night, suddenly, silently, unexpectedly. SECT. VIII. The Impartiality of Death. DEATH, is common to All. Pallida mors pulsar Regum turres, pauperumque tabernas. Zach. 1.5 Death.. (when she marches her Rounds) knocks at a Palace, as well as at a Cottage; at the Prince's Palace, as well as at the Peasant's Cottage. The King, as well as the Beggar, may die, must die: The persecuting, as well as the persecuted, may die, must die. The man in his Robes, as well as the man in his Rags, may die, must die. Your Fathers, where are they? and the Prophets, do they live for ever? The Hebrew Proverb is, That in Golgotha are Skulls of all sizes, as well as of all sexes. Death, knows no difference, no distance. Death, is like the Sword of Alexander the Great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11.13. that knew not how to make a Difference. The Apostle (in the Book of Martyrs epitomised) speaking of those Worthies (of whom the world was not worthy) saith, These all died in Faith; or (according to the Greek) according to Faith: All these died naturally, though they died believingly. There is not a man in the Charter of mankind, but he is obnoxious to the (common) and (equal) Law of Death. There are no Sons of Zerviah too hard for Death; though a Samson, this great Leviathan Death, account him but a straw. One (being asked by another) where he had been, answered, Diogenes, to Alexander the Great. Job 3.19. I have been comparing the Skulls of Princes, with the Skulls of Peasants, the Skulls of the mightiest, with the Skulls of the meanest; the Skulls of the richest, with the Skulls of the poorest; the Skulls of the highest, with the Skulls of the lowest, and I find no difference. The small, and the great are there, and the Servant is free from his Master. The small, cannot escape the Hands, or slip through the Fingers of Death, because they are little; the great, cannot rescue themselves from the power, or break out of the hands of Death, because they are big. Death, is impartial; from the Threshold to the Throne. SECT. IX. Directions concerning Death, the Tribute of Nature, and Law of Mortals. This Section, hath a double Aspect, and looks to a Soul (out) of Christ, and to a Soul (in) Christ. Chap. 1. To the Soul (out) of Christ. ARt (out) of Christ? Take heed (then) of putting far away the day of Death. Directions There is a wicked Proverb, I thought no more of it than I did of my dying day. As if a man should not concern himself with the Thoughts of Death. What became of that French King (when) he died, Lewis the 11th. that would not think of Death (while) he lived? He prohibited (upon pain of Death) to speak of Death in the Court. There is Death's day, Non putaram. and this is not to be put far away. This, is the Fool's motto, I never thought of it. The Master, say to the Servant, Is this done? Is that done? The Servant, say to the Master, I never thought of it. Mark 16.16. Luk. 13.3. Oh (say Christ to the Soul) why didst thou not believe, and repent? for He, or She, that believeth not, shall be damned; and except ye repent, ye shall all likewise perish: Oh (say the Soul to Christ) I never thought of it! Oh, say Christ, why didst not thou love me? 1 Cor. 16.22. for, If any man love me not, let him be Anathema Maran-atha; a curse to the coming of the Lord, to pass the definitive Sentence: Oh, say the Soul, I never thought of it! Oh, say Christ, why didst thou not Ark in me, and Anchor upon me, Joh. 14.6. when I am the Way, the Truth, and the Life? Oh, say the Soul, I never thought of it! Oh, say Christ, why didst thou not get Oil in thy Vessel against a dying hour; and a wedding-garment against a judging hour? Oh, say the Soul, I never thought of it! Oh Soul! if thou hastary love to thy self, love to thy Soul, take heed that ●●ou dost not lay under that black Brand (as to Death) that they did as to Judgement) Y●, Amos 6.3 that put far away the evil day, and cause the seat of violence to come near. Oh Soul! take heed thou speakest not of Death, as one did of Hell, Demonax. who being asked what Hell was, profanely said, stay until I come there, and I will send thee word from thence. Hell, is not a place to be sported with. There are many, that have not (only) a name to live, but (also) the nature of life, that sometimes tremble at the Thoughts of shooting this Gulf. That saying, Isa. 56.12. had too great a Tincture of Atheism, To morrow shall be as this day, and much more abundantly. Art out of Christ? Direct. 2. Take heed (also) of taking God's work, out of God's hand. God, who giveth life, may call for it when he pleaseth, but man must not. Gen. 22.2. God imposed upon Abraham an Oblation of Isaac; it had been Murder for the Father to have killed the Son, had not God imposed it. God, is the Being of Being's, and doth all things well. Some Romish Parasites have flattered the Pope into this divine privilege, which is peculiar (to) God, and the prerogative (of) God. God, is so high, that he cannot look above himself, but looks below himself, and hath none to whom he is to give an Account of his Actions. Behold, he taketh away, Job 9.12. who shall turn him away? who may say unto him, what dost thou? yet the blind, and the bloody Papists, have slattered the Pope into this divine privilege; no man must question him, do what he will; if he carry thousands to Hell with him, no man must say unto him, what dost thou? I kill, and I make alive, I wound, and I heal, neither is there any that can deliver out of my hand, is a Dialect becoming a God, but unbecoming a man. God's work, is not to be taken out of God's hand. Might not the consent of Paul, to the Death of Stephen, lay near Paul's heart, so long as he lived? Act. 22.20. When the blood of thy Martyr Stephen was shed, I also was standing by consenting to his death, and kept the raiment of them that slew him. Oh Soul! take heed of breathing their Veins, and letting out their Vitals, unto whom Death is stingless. Take heed of having a hand in (their) Death, who (through grace) see the Death of Death, in the Death of Christ. If those (who are actually Christ's) die a natural Death, God takes notice of it: Moses my servant is dead: Josh. 1.2. Psal. 116.15. But, if they die a violent Death, God takes especial notice of it. Precious in the eyes of Jehovah is the death of his Saints. If a Christian (of Christ's making) goes bleeding to Heaven, or burning to Heaven; if he lays down his Blood on this side the Grave, this goes near the heart of God. Art out of Christ? Direct. 3. tremble (then) for in a moment thou mayest die, and be damned too. They spend their time in mirth, Job 21.13. Anxius vixi, dubius morior; Oh ens entium miserere mihi! Sed, etc. Arist. Job 18.14. Caryl, in loc. and in a momeut go down to the grave. Death (by the Philosopher) is called of all formidable things the most terrible. These were some of the last words of that great Philosopher; I have lived anxiously, I die doubtfully; Oh Being of Being's have mercy upon me! but, now, it is too late for me to call for mercy. Death, is called by Bildad, the King of Terrors. This, is a very strange Title. We have read of many Titles, which have been given the Kings of the Earth, as most Serene, most Christian, most Sacred, etc. but (if at all) rarely of such a Title as this, King of Terrors. For a man to be brought to the King of Terrors, is for a man to be brought to death, or to his last end. The Philosopher (in this sense) called Death the King of Terrors, when he called it the most terrible of terrible things. Death, is terrible upon a threefold consideration; Antecedents, Nature, Consequents. Death, is terrible, if we consider the Antecedents of it. 2 King. 4.18, 19, 20. The Forerunners, or Harbingers of Death, are Pains, Diseases, Sicknesses, and these are terrible. The Shunamites Son was taken sick when he was with the Reapers, crying to his Father, My Head, my Head; being carried home, he sat on his Mother's knees until noon, and then died. Death, is terrible, if we consider the Nature of it. Death, Mors Sceptra Ligonibus aequa. is a Disunion. All Disunions are troublesome, but some are terrible. Death (according to the Poet) is the greatest Leveller in the world: Death levels Sceptres, and Ploughshares; it makes all alike. The Disunion that Death makes between Husband and Wife, is terrible; but Death makes a Disunion between them that are nearer than Husband and Wife, even between Soul and Body: Eccl. 12.7 Husband and Wife, are one flesh, but Soul and Body, are one person. Then shall the Dust (the Body) return to the Earth as it was, and the Spirit (the Soul) unto God. Death, is terrible, if we reflect the consequents of it. I have said to corruption, thou art my Father, Job 17.14. Nativitas mala; Vita pejor; mors pessima. and to the Worm, thou art my Mother, and my Sister. Now, soul, art out of Christ? what is thy Death then like to be? It may be said of a person living, and dying out of Christ, that his Birth is bad; his Life is worse; his Death is worst of all. Some, are so sick, that they cannot live, and yet so sinful, that they cannot die; their Cry is, Oh Lord, we cannot die! Oh Lord, we must not die! O Lord, we dare not die! Oh Lord, we will not die! Rev. 9.6. We read of some that shall seek death, but shall not find it, and shall desire to die, and death shall flee from them. Others there are that Death seek, but they would not be found; and that Death desire to have, but they flee from it. A great person, hearing the Verdict which the Physicians brought in against him that he must die, cried out, Let me live, though it be the Life of a Toad under a Threshold. Art out of Christ? tremble (then) and realize a state of Death. Do not (only) read of Death, but (also) realize Death. Do not look upon Death as a Physical Notion, and a Mathematical Conclusion; be much in the reflection of this Text and Truth; Luk. 16.22, 23. It came to pass that the Beggar died, and was carried by the Angels into Abraham's bosom; the Rich man also died, and was buried, and in Hell he lifted up his eyes, being in torment. Here is Death and Damnation too. Thou mayest die, and be damned too. Art out of Christ? go (then) to Christ, Direct. 4. in whose Death, is the Death of Death. To be Christless, is to be Godless, to be Graceless, to be Gloryless; go (then) to Christ. Art in a state of Sin? go (then) to Christ for Grace. Art in a state of Darkness? go (then) to Christ for Light. Art in a state of Death? go (then) to Christ for Life. Art in a state of Damnation? go (then) to Christ for Salvation. Isa. 53.3. Incline your ear, and come unto me; hear, and your souls shall live. Paul, was a great Orator; a great part of his Oratory was to persuade men to come to Christ, and be saved. He that winneth souls is wise. Art Christless, and Godless; Graceless, and Spiritless? May not I say to thee with the Alteration of a word, Acts 13.36. as was said to the stock of Abraham? To thee is the word of this salvation sent. But there is a Lion in the way; an Adder in the path. But what is this coming to Christ? Quest. 1. this going to Christ? A coming, Sol. Joh. 6.40. or going (to) Christ, is a believing (in) Christ. As Faith is the Souls Eye, He that seethe the Son, and believeth on him, hath eternal life: And, as Faith is the Souls mouth; Joh. 6.54. Whoso eateth my flesh, and drinketh my blood, hath eternal life: And, as Faith is the Souls Ear; Joh. 5.24. He that heareth my Word, and believeth on him that sent me: And, as Faith is the Souls Hand; Joh. 1.12. To as many as received him, to them gave he privilege to become the Sons of God, even to them that believe on his Name: So, Faith is the Souls Foot; Joh. 6.35. He that cometh to me, shall never hunger, and he that believeth on me, shall never thirst. But, Quest. 2. is there an indispensible Necessity of going to Christ for Salvation? Can Salvation be had no where else? Is he not only (a) Saviour, but also (the) Saviour? That Christ is (a) Saviour, Sol. Luk. 2.11 is evident. Unto you is born this day in the City of David (a) Saviour, which is Christ the Lord. That Christ also is (the) Saviour, is as evident. Now we believe, not because of thy words, Joh. 4.42. for we have heard him ourselves, and know that this is indeed (the) Christ (the) Saviour of the world. I remember the time when if I could have gone to Heaven by my Education, Civility, Forms of Prayer of mine own making; or by my Father's Copy, I would not have made use of Christ; but (at last) I found that there was Salvation in no other; Act. 4.12. Isa. 51.12. and (sailing by the gates of Hell in my apprehension) I also found that no Voice but the Voice of Christ, would still the Voice of Desperation. There is no Paradise without this Tree; no Light without this Sun; no God, no Glory, no Heaven, no Happiness, without this Christ, in this world. But am I called to go to this Saviour for Salvation? Quest. 3. Called thou art, therefore go. Look unto me, Sol. Isa. 45.22 and be ye saved all the ends of the earth, for I am God, and there is none else. Here is not only looking, but looking for Salvation. and Salvation upon looking. Look unto me, and be ye saved. But if going unto Christ be imposed, Quest. 4. shall I be welcome if I go unto him for Salvation? Come, and welcome. Sol. Joh. 6.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that the Father giveth me, shall come unto me, and he that cometh unto me, I will in no wise cast out. All that the Father giveth me, shall come unto me; All that are chosen (in) me, shall be called (by) me; All that were given (unto) me, shall believe (in) me; All that were mine (before time) by eternal Donation, shall be mine (under time) by effectual Vocation: Is here all? No; And he that cometh unto me; that is, He, or She that believeth in me, I will in no wise cast out: or (according to the Greek) wherein there are two Negatives, I will not, not cast out of doors. Soul! Christ will not shut the doors upon thee when thou comest, nor cast thee out of doors when thou art come. Oh infinite mercy! Oh but I am a lost Soul, and in a lost state! Now, Quest. 5. may a lost Soul in a lost state, go unto this Christ for Salvation? A lost Soul, in a lost state, Sol. Luk. 19.10. may go to Christ for Salvation. The Son of Man is come to seek, and to save, that which was lost. Christ came that he might seek; and sought that he might save that which was lost. What, go to Christ! Quest. 6. Is not an impossibility imposed upon me? Can there be going without drawing? He that commands going, Sol. Joh. 6.44. concerns himself with Soldrawing. No man cometh unto me, except the Father which hath sent me draw him. But, if going (unto) Christ, be believing (in) Christ, Quest. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can a man (without) Christ, believe (in) Christ? Faith, is (the) work; the work of works. It is true, Faith, is (the) work of works. Sol. When they called upon Spira to believe, Hic labour; Hoc opus. he told them, it was as possible to drink up the Sea at a draught: You call upon me (said he) to believe, I tell you, I cannot; oh now I cannot! It is (as) possible, yea (more) possible, to keep the Moral Law, than to believe; for it is natural to work for life, but supernatural to believe for life. Faith, is an outlandish Plant, and of a divine Extract; it is not a slip growing in our Gardens, but a heavenborn Grace. Faith, Eph. 2.8. is not a Native, but a Donative; it is the Gift of God; it is the Work of God. Now, though there cannot be a believing in Christ (without) Christ, Col. 2.12. yet there may be a believing in Christ (through) Christ. Phil. 4.13. Heb. 12.2. I can do all things through Christ which strengtheneth me. Christ, is the disposer, and dispenser of all Grace; he that calls thee to go, can cause thee to go; that calls thee to believe, can cause thee to believe. What, Quest. 8. go to Christ for Salvation! what manner of Saviour (then) is Christ? My Line will not sound this Depth; Sol. what is a Muscleshell to empty an Ocean? Is it not much more easy to say what Christ is not, than to say, what Christ is? But, take a Taste. Christ is a merciful Saviour. Mercy, is the Element of Christ; Duty, should be the Element of a Christian. Christ is a merciful and faithful High Priest in things pertaining to God, Heb. 2.17. to make reconciliation for the sins of the people. Christ delights rather to write in Honey, than in Gall, and to draw lines of Love than of Wrath: His Grace is a larger Territory than man's Sin; and his Mercy, than man's Iniquity. The Law entered that the offence might abound, Rom. 5.20 but where sin abounded, grace did much more abound. Man, is not so unworthy, as Christ is worthy; not so sinful, as he is merciful. Christ is a meek Saviour. There is no forbidden passion running in his Veins. Num. 20.10. Psal. 116.11. Job 3.3. Meek Moses, had his passion: Hear now ye rebels; must we fetch you water out of this Rock? David, had his passion: I said in my haste, all men are liars. Just Job, had his pettish humour: He wished the day to perish wherein he was born; though his passion was buried under his patience, and his infirmity under his Grace. Jam. 5.11 Ye have heard of the patience of Job. Jonah (a Dove, as the word signifieth, and Doves (they say) are Gall-less) was not without his passion: Jon. 4.9 Jonah. (saith God) dost thou well to be angry? And he said, I do well to be angry, even unto death. As if he had said, I am angry, and I do well to be angry, and I do well to be ever angry. Should Man (thus) speak to God? Though Blood ran in Christ's Veins, yet passion did not run there. Learn of me, for I am meek, Mat. 11.29 and lowly in heart, and ye shall find rest for your souls. Learn of me; what to do? Aug. Not (saith one) to create the World; not to walk on the Water; not to raise the dead: Learn of me, there is the precept; for I am meek, and lowly in heart; there is the precedent: The one requires our Obedience, Praeludium Coeli. the other our Conformity: And ye shall find rest for your souls; there is the promise. Ye shall have repose of mind, and peace of conscience, which is an Anticipation of Glory: Heaven here. Christ is a free Saviour. Though Christ cannot be valued to his worth, yet he may be had without money. What is freer than Gift? Christ, is a Gift. Joh. 4.10. He is the Father's Gift, and the Father in giving Him, gave like Himself. If thou knewest the gift of God. He is (also) his own Gift, Tit. 2.14. and in giving Himself, he gave like Himself. Who gave himself for us. He gave his Soul, his Body, his Life, which show the willingness of his Death. Though Christ be a pearl, yet he may be had without a penny. Though Christ be the pearl of great price; of greatest price; able to enrich a Beggar, that is worth nothing; yea a Bankrupt, that is worse than nothing, yet he may be had without money, and without price. Christ, is a desirable Saviour. Desire, is the motion of the Soul, after any apparent, or promised Good. The desires of man are vast as his thoughts; Bloyse, Modern Policies boundless., as the Ocean, saith one. There is a threefold Desire; of Nature; of Grace; of Glory. Of Nature. This will be content with a little. Of Grace. This will be content with less. Of Glory. This is insatiable. It is much the Moad, to be in the Optative Mood. The most of men are for wish, and wouldings. He, that is nothing but Desires, shall have nothing that he desires; but he that addeth good Endeavours unto his good Desires, can desire nothing that is good (if for his good) but he may have it. It is a Maxim in Philosophy, All things desire good. Christ, is the Desire of Nations. Hag. 2.7. I will shake all Nations, and the Desire of all Nations shall come. The desire of the Righteous (as Righteous) is only good, Bonum, in quo omnia sunt bona. and always good; for, as they desire Christ (above) all, so they desire Christ (in) all, in whom is all good, and nothing but good. Ask a convinced Soul; a Soul convinced of the exceeding sinfulness of sin; and ask a deserted Soul; a Soul tossed with tempest, and not comforted, what they desire above all things in the world, and they will tell you a Christ above all; a Christ in all; a Christ under all; a Christ after all. Psa. 73.25 Gen. 30.1. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. A Child, or I die, said the woman; a Christ, or I die, say the Soul, and am damned too. Christ is a delectable Saviour. An Hypocrite delights not in God, nor the things of God. It is an Axiom in Nature, that things are so much delightful, as they are seasonable: This is confirmed by more than (humane) Authority. Marg. Prov. 25.11. A word fitly spoken (spoken upon his wheels) is like Apples of gold in pictures of silver. Jonathan delighted much in David. A Christian (of Christ's making) delights much in Christ, the Son of David; the Lord of David. To delight in Christ is a Christians Duty. Psal. 37.4. Delight thyself also in the Lord, and he shall give thee the desires of thine heart. To delight in Christ, is a Christians Mercy. Psal. 94.19. In the multitude of my thoughts within me, thy comforts delight my soul. If we delight notin Christ only, we delight not in Christ at all. As it is true, it is the spirit of sinfulness to delight in sin; it is as true, it is the spirit of godliness to delight in God. As Christ is the Object of the Father's delight: Behold my servant whom I uphold, Isa. 42.1. mine elect, in whom my soul delighteth; so, Christ is the Object of their delight who are the Fathers. Cant. 2.3. As the Appletree among the trees of the wood; so is my Beloved among the Sons; I delighted and sat down under his shadow, and his fruit was sweet unto my taste, or . What was said of Titus Vespasian to be the delight of Mankind, is infinitely more true of Christ; he is a delectable Saviour, and the Object of their delight, who are actually his. Christ is a faithful Saviour. Christ Jesus the Lord is (the) faithful witness. Rev. 1.5. One man will be faithful to another, so long as the Sun of Peace, and Plenty; the Sun of Profit and Prosperity, shines upon him; but when the cold and nipping Frosts of Affliction and Adversity come; of Exigency and Indigency come, then look to thy self. But it is not thus with Christ, for he is most near, when the Christian hath most need. Socrates. Plato. Oh my Friends (saith one) I have not a Friend. A Friend (saith another) is a mutable creature. Summer-Friends are not worth the owning; but Winter-Friends are worth their weight in gold. Husband and Wife are one flesh; Soul and Body are one person; but Friend and Friend are (as it were) one Soul. 1 Sam. 18.1. Prov. 20.6 The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. No flatterer can be a true Friend. A faithful friend who can find? was the complaint of Israel's Sage. He was (never) a Friend, that is not (ever) a Friend. A friend loveth at all times, Prov. 17: 17. and a Brother is born for Adversity. Such a Friend, and such a Brother, Christ is; if (once) a Friend (ever) a Friend. This was the Motto of Valentinian; An old Friend, is the best Friend. Amicus veterimus optimus. Prov. 18.24. Matth. 8.24, 25, 26. Such a Friend Christ is; he was (thy) Friend, when thou wast (his) Foe. If Soloman may be credited, There is a Friend that sticketh closer than a Brother. Such a Friend Christ is. Christ, was in the Ship, when the winds did rise, and the waves did roar; charming the winds which were prodigious, and calming the waves which were impetuous. That Bottom is not like to sink, where Christ is. Dan. 3.24, 25. When the three Children were in the fiery Furnace, Christ gave a meeting, and made up that blessed Mess. Christ, and the Christian, in the Ship together; in the Shop together; Christ, and the Christian, in the Field together, in the Fire together. Oh immense mercy! Christ is a fruitful Saviour. The Cedar tree, hath fruit on it at all times of the year. Seneca. A Heathen could say, I had rather be dead, than live dead. Christians, are to be fruitful, and (by their bringing forth much fruit) God is glorified. Joh. 15.8. Herein is my Father glorified, that ye bear much fruit, so shall ye be my Disciples. There is no plant in God's Vineyard, but he will have glory (from) it by its bearing, or glory (upon) it by its burning. Psal. 1.3. The tree planted by the Rivers of waters, bringeth forth fruit in season. I have read of an Isle in the Carthaginian Sea, situated between Syria and Cilicia, so fruitful, that it was called the happy Isle. Certainly, that Soul is the happy Soul, which is fruitful; for, if the fruit be unto holiness, Rom. 6.22 the end is everlasting life. To be fruitless, is to be useless; and to be useless, is (in a sense) to be essenceless. We are as if we had no being, while we reach not, at least while we reach not after the Ends of our Being. Job 6.21. Job's Rhetoric. goes a degree farther, and denies that he hath been, for he is as if he had never been, a mere nothing. For now ye are nothing. Hos. 14.8. Psal. 87.7. The Christians fruit is from Christ. From me is thy fruit found. A Christians growing, depend upon Christ's watering. All my springs are in Thee. A Christians running, depend upon Christ's drawing. Cant. 1.4. Draw me, and we will run after Thee. A Christians bearing, depend upon Christ's blessing. Joh. 15.4. As the branch cannot bear fruit of itself, except it abide in the Vine, no more can ye, except ye abide in me. Christ is an incomparable Saviour. Christ, is a Saviour without compare; Aut Caesar aut Nihil. yea, a Saviour without a Competitor. Caesar would not have a Superior, nor Pompey an Equal. Christ hath no Competitor, and will endure no Corrival. Christ, will be All, or nothing at all. Isa. 40.18. To whom will ye liken God? or what likeness will ye compare unto him? To whom will ye compare Christ? He is a Beauty without a spot. Cant. 5.10 He is white and red, the Armour-bearer among ten thousand. White and red, as they are the best Temperature of Man, so they are the (natural) and the (native) Badges of Beauty. Isa. 49.6. Hos. 13.4. I will give thee for a Light to the Gentiles, that thou mayest be my salvation to the ends of the Earth. Christ, hath no Competitor in Salvation. There is no Saviour besides me. Christ, is an invincible Saviour. Oh (say the soul) I am weak! weak as water! But, Soul, 1 Sam. 15.29. Margin. Christ is strong; strength itself. The strength of Israel will not lie, nor repent. The strength of Israel; the Eternity, or Victory of Israel. Oh (say the Soul) I am not a match for those Temptations without, nor for these Corruptions within! But, Soul, Christ is a match for both. Thou art Peter, Mat. 16.18. and upon this Rock will I build my Church, and the gates of Hell shall not prevail against it. Thou art Peter; thou art but a Fisherman; Super hanc Petram, not super hunc Petrum. 1 Cor. 10.4. at best but a Fisher of Men: Not upon this Peter, but upon this Rock: It is not called a Rock of Peter, but he is called Peter of a Rock; as we call Christians from Christ. The Church is not built upon Peter, but upon Christ, the Rock of Ages. They all drank of that Spiritual Rock that followed them, and that Rock was Christ. Upon this Rock will I build my Church, 1 Cor. 1.24. and the gates of Hell shall not prevail against it: All the Power, and Policy of Hell, shall not prevail against it. Christ, is not (only) the Power of God, but (also) the God of Power. All Power in Heaven and Earth is devolved upon him. But, take a Taste of the Power of Christ. Christ hath engaged the world, and overcome. Be of good cheer, I have overcome the world. Jo. 16.33. Christ hath engaged the Heart, and overcome. The Lord opened Lydia's heart, Acts 16.14. that she attended unto the things which were spoken by Paul. Paul was the Preacher, but Christ was the Opener; Paul, preached to the Ear, but Christ opened the Heart. Christ hath engaged Hell, and overcome. I am he that was dead, and am alive, Rev. 1.18. and behold I live for evermore, and have the Keys of Hell, and of Death. The Keys are an Emblem of Power; a metaphor either taken from Stewards, who have the Keys of the House, to let in, or keep out whom they please; or from Conquerors, who (having entered a City) have the Keys delivered up to them in token of Conquest. Christ hath engaged Heaven, and overcome. Christ, hath canceled the Bond; hath crossed the Book; hath discharged the Debt; hath given a plenary and perfect Satisfaction to Divine Justice, by his active and passive Obedience. Christ, was Man, that he might suffer, and God, that he might satisfy; God being offended with Man, He, who was God and Man, 1 Thes. 1.10. satisfied God for Man. And to wait for his Son from Heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come. Now, did Alexander the Great say (when his Army was low) for how many do ye reckon Me? May not Christ then say (when Zion is reduced unto an astonishing Ebb) for how many do you reckon Me? Christ is so Many, that he may well stand for All. No Arithmetic upon Earth will reach Christ; he is a match for the Universe; he is invincible. Christ is a full Saviour. Christ is a Fountain, and that is full; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 2.9. always full. In him dwelleth all the fullness of the Godhead personally; really; substantially. Though the stream should be cut off, yet the Fountain is full; though the Channel should be empty, yet the Ocean is full. There is (in) Christ, for those that (are) Christ's, Joh. 1.14. Non Specie, sed Gradu. a fullness of Grace. Christ is full of Grace and Truth. Grace, is such a pearl, that the Universe is not able to weigh against, and yet Christ is full of Grace. Grace differs nothing from Glory but in name, and in degree; it is the same state in another stature. Grace, is Glory militant, and Glory is Grace triumphant. That there is a fullness of Grace in Christ, is evident, and that this fullness of grace in Christ is for those who (are) Christ's, Joh. 1.16. Plenitudo Abundantiae & Redundantiae. is as evident. Of his fullness have all we received, and grace for grace. There is in Christ not (only) a fullness of Abundance, but (also) of Redundance; there is an overflowing fullness in Christ Jesus. Grace for Grace: A cumulation of grace; grace upon grace: As the Paper from the Press receiveth Letter for Letter; or as the Wax from the Seal receiveth Print for Print; or, as the Glass from the Image receiveth Face for Face; so Christians receive from Christ Grace for Grace. There is in Christians in some measure and proportion, a grace answerable and agreeable to the same in Christ. Thus generally: but now particularly. There is in Christ (for those who are Christ's) a fullness of Power. All power in Heaven, is given unto Christ. He is the Object of the Angel's adoration. He hath the Angels at his Command, and can send them forth as an heavenly Host, to assist his people. Mat. 26.53 Peter. (saith Christ) thinkest thou not that I can now pray to my Father, and he shall give me more than twelve Legions of Angels? The Roman Army consisted (ordinarily) of twelve Legions; such an Army of Angels could Christ have had, and this had been a vast Army. A Legion (they say) is six thousand armed Soldiers; but here are more than twelve Legions; it may be a definite number put for an indefinite; more than twelve Legions of Angels seem to import an infinite number of Angels. But, as Christ hath power in Heaven, so on Earth: As he is the Object of the Angel's adoration, so of the Saints admiration. Christ hath power over the Princes and Potentates of the Earth, how magnificent and mighty soever they be in their own eyes, or in the eyes of others: Rev. 17.14. He is (therefore) styled King of Kings, and Lord of Lords. Christ (also) hath power over Hell. That at the name of Jesus every knee should bow, Phil. 2.10. both things which are in Heaven, (Angels, and the spirits of just men made perfect) and on Earth (Saints and Sinners) and under the Earth (infernal spirits.) As Christ is the Object of the Angel's Adoration, and of the Saints Admiration, so of the Devil's Consternation. There is in Christ (for those that are Christ's) a fullness of pardon. Sin is evil; all evil; always evil; the pardon (therefore) of sin must needs be a singular, and a signal mercy; a precious, Luk. 5.20. John Tecelius; the first part of Clark's Eccl. Hist. p. 227. and a plural mercy. It was Christ that said to the Palsical man, Thy sins are forginen thee. The Pope's pardon is not worth a penny, whatsoever that John thought, who bringing Indulgences into Germany to be sold, said, that he had so large a Commission from the Pope, that though a man had deflowered the blessed Virgin, yet (for money) he could pardon his sin. The pardon of sin, is a great thing; what would not a condemned Malefactor give for a pardon! No voice but the voice of Christ, will still the voice of Desperation. It was Christ that said to the City-Sinner, Thy sins are forgiven. Luk. 7.48. The barbarous and murderous Papists say, that a doubting of the pardon of sin, is not an Infirmity, but a Virtue: But, hath not doubting cost the soul dear? Now Christ (in a fourfold respect) pardons sin. Christ pardons sin in respect of his Deity. Christ is God, Mark 2.7. and therefore pardoneth. Who can forgive sins but God only? Christ pardons sin in respect of his Dignity. Christ is exalted, and therefore pardoneth. Him hath God exalted with his right hand, Act. 5.31. to be a Prince and a Saviour, to give repentance unto Israel, and forgiveness of sins. There have been many Princes (besides) Christ, but never was there a Saviour (besides) Christ, that could give repentance, and remission of sin. Christ pardons sin in respect of his Mercy. Men are doubting and drooping; Prov. 18.14 desponding. and despairing; therefore Christ pardoneth. A wounded spirit is an intolerable burden. A wounded spirit who can bear? Suffer Spira to speak; The hand of God is out against me, not for Correction, but for Condemnation. Let Bilney and Glover (also) speak, if Desertion be not a Hell within. Christ pardons sin in respect of his Merit. He did; yea died, therefore pardoneth. Make no mixtures of the blood of Hales, and Becket, with the blood of Christ, though they (by Italy) were canonised for Saints. Every forgiven soul may say, my Merit is the Mercy of my God. The Apostle (speaking of Christ) saith, Rom. 6.10, 11. D. Mocr, upon the 7 Epist. to the 7 Churches; p. 129. In that he died, he died unto sin once, but in that he liveth, he liveth unto God: Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. The payment of popish Merits is not current, but copper Coin, which will not go in Heaven, but will certainly be turned back to Hell again. The Sacerdotal Absolution (saith one) among the Papists, is the most hideous, the most dangerous, and the most perfidious Cheat of Rome, that ever she could light on, in order to the damning of poor (credulous) souls, that thus superstitiously depend upon the vain Breath of their Priests, for the security of their salvation. There is in Christ (for those that are Christ's) a fullness of Light. A dark state, is a dismal state; Mal. 4.2. a dungeon state, is a dreadful state. If Christ (the Sun of Righteousness) do not shine in our Horizon, we are in the dark; yea, we are darkness 〈◊〉 self in the very Abstract. For ye sometimes were darkness, Eph. 5.8. but now are ye light in the Lord; walk as children of light. There was darkness upon the face of the whole earth, until God said, Let there be light. Gen. 1.3. Now, that the Habit should come out of the Privation, Light out of Darkness; Life out of Death; Joy out of Sorrow; Peace out of Trouble, these are the wonderful works of God. Christ calls himself the Light of Life. Joh. 8.12. He that followeth me shall not walk in darkness, but shall have the light of life. As the firmamental Sun is the world's light, so Christ is the Church's light: As the Eye, is the light of the Body, so Christ is the light of the Soul. Oh Soul! under all thy doubts, and darkness; Isa. 50.10. when there is the greatest Film upon thine eye; when thou art in darkness and hast no light, than thou hast a Christ to go unto, in whom there is a fullness of light for His. Did a Job say, I was eyes to the blind, feet was I also to the lame? What may a Jesus then say? There is in Christ (for those that are Christ's) a fullness of Love. The Love of Christ, that is a sweet Monosyllable indeed; that is a sweet morsel indeed. 2 Cor. 5.21. Love, that is a sweet Dish indeed: Did I say a Dish indeed? I may say a Feast indeed. Did ever one live, as Christ lived? for he lived and sinned not: Did ever any one love, as Christ loved? for he loved, Rev. 1.5. and washed from sin in the blood of himself. Christ loved His, as he loved Himself; yea, he seemed to love His above Himself, for he loved them, and out of love gave himself to death for them. Gal. 2.20. Who loved me, and gave himself for me. Christ's feet were washed with mary tears, such was (her) love to Him; but mary heart was washed with Christ's blood, such was (his) love to Her. Who loved us, and washed us from our sins in the blood of himself. Gen 44.30. 2 Sam. 18.33. 2 Sam. 1.26. There have been great Lovers in the world; what a love had Jacob for Benjamin! Kill the Son, and the same grave may serve for the Father. What a love had David for Absalon! The Father would have a pillow of Lust, that the Son might have a pillow of Down. What a love had Jonathan for David! Thy love to me was wonderful, passing the love of women. But, what 〈◊〉 a Feather to a Mountain? what is a Spark to the Furnace? what is a Drop to the Ocean? such is the love of Man, to the love of God-man. Christ (infinitely) out-bids all; Psal. 30.5. Chajim, Psal. 63.3. outvies all. In his favour is life; yea lives; so the Hebrew. Because thy lovingkindness is better than life; than lives; so the Hebrew. Christ's Looks, were Loves; his Life, was a life of Love. Was he not born into the world rather to love, than to live? There is in Christ (for those that are Christ's) a fullness of Wisdom. Satan, is subtle; The children of this world are wiser in their generation, Luk. 16.8. 2 Sam. 15.31. than the children of light; but Christ is ●iser than all; wisest of all: He, can turn their wisdom into folly, and out-shoot them in their own Bow. The Wisdom that man hath, is a poor pittance; a poor moiety; but in Christ are hid all the treasures of wisdom and knowledge. Col. 2.3. 1 King. 4.31. 2 Sam. 14.20. 1 Cor. 1.24. Ch●chmot, Prov. 9.1. Soloman was a Sage in his day; He was wis●r than all men. David (according to the woman's judgement) was wise as an Angel of God: But, Chr●st, is wise as God; yea, he is the Wisdom of God; yea, he is the God of Wisdom. Wisdom (Wisdoms, so the Hebrew) hath builded her house. Christ, the supreme Wisdom; the Wisdom of God; yea, the God of Wisdom, hath builded her house (prepared him a Church;) he hath hewn out his seven pillars; (Patriarches, Prophets, Seers, Apostles, Evangelists, Pastors and Teacher's;) or (by seven) may be understood the manifold gifts of the Spirit; for it is ordinary in Scripture, to take seven for a perfect number; Pro. 8.14. for a number of perfection. Is not that a (lofty) as well as a (lovely) strain, when Christ thus speaks of himself? Counsel is mine, and sound Wisdom; I am Understanding, I have strength. Oh Soul! though the best, and wisest of men, have too little of that wisdom from above, which is first pure, Jam. 3.17 and then peaceable, yet there is in Christ (for those that are Christ's) a fullness of Wisdom. There is in Christ (for those that are Christ's) a fullness of Righteousness. He is styled Jesus Christ the righteous. Little children, 1 Joh. 2.1 I writ unto you that ye sin not: Whatsoever ye do, or suffer, do not sin; ye had better be sick than sinning; better be suffering than sinning; better be dying than sinning; better be dying (for) a Christ, or dying (in) a Christ, than sinning against (a) Christ: Little children, I writ unto you that ye sin not; but if any one sin (so the Greek) whether Jew, or Gentile; whether man, or woman; Tis. We have an Advocate with the Father, Jesus Christ the righteous. Christ is not (only) righteous, but (also) Righteousness: Jer. 23.6. In his days Judah shall be saved, and Israel shall dwell safely; and this is the name whereby he shall be called, Jehovah our righteousness. There is in Christ a twofold Righteousness, imputed, and imparted; an imputed righteousness, in order to Justification; an imparted righteousness, in order to Sanctification. Both these are together legible; Who is made of God unto us wisdom, 1 Cor. 1.30. righteousness, sanctification and redemption. That there is a fullness of righteousness in Christ, is evident, because he fully answèred what the Law could challenge of those that are His; now the Law required of these a threefold righteousness; habitual, practical, passive. Habitual; that is, a Conformity of our Natures to the Holiness of the Law. Now this was found in Christ, in whom there is a fullness for his. 1 Pet. 1.19. He was a Lamb without blemish, and without spot. Christ, was free from all sin; without blemish, and spot; without original, and actual sin; he was sound within, and without. Practical; a Conformity of our Wills to the Edicts of the Law. This (also) was found in Christ. There was not the least Aberration in his works, words, Joh. 14.30 or thoughts. The Prince of this world cometh, and hath nothing in me. Christ had no Corruption, that might be sewel to his Temptation; though tempted (unto) sin, yet was he not tempted (into) sin. Passive; a Conformity of our sufferings to the Threats and Curses of the Law. This (also) was found in Christ, in whom there is a fullness for His. But what did the Law threaten? Quest. Sol. The Law threatened a privation of Comfort, and an instiction of Torment. A privation of Comfort. This answers to our omission of good. Time was when Christ was deprived of that Comfort and Influence, Mark 15.34. which (at other times) he had from the Deity, so far as to cry out, My God, my God, why hast thou forsaken me? An infliction of Torment. This answers to our commission of evil. Luke 22.44. This (also) was found in Christ, in whom there is a sulness for His. Time was when Christ lay under torment, and sense of wrath, which caused him to sweat water and blood. Thus, is the Law (exactly) answered by the fullness of Christ's righteousness. CHAP. II. To the Soul (in) Christ. ART in Christ? prepare then (through Christ) for the (first) Death. Directions It is a solemn work to die; we had need (therefore) prepare to do that work well, which is but once to be done. In this world we pray often; and preach often; and hear often; in this world we meditate and mourn often; discourse and dispute often; yea (which is worse than all) in this world we sin often, but we shall die but once. Caesar Borgia. I have read of one (who being sick unto death) said, when I lived. I prepared for every thing (but) Death; now I must die, and am unprepared (for) Death. It is our prudence to die well, because we can die but once. A man had need to do that wisely, which he can do but once. An error in Death, is like an error in War; ye cannot commit it twice. All the time we live is but a passage (unto) Death, and therefore should be a preparation (for) Death. It is said of David, 1 Chron. 22.5. that (before his death) he prepared abundantly for the house of the Lord. It is the Duty and Dignity; the Prudence and Property (of those who are actually Christ's) before their death, to prepare abundantly for their death. What is true of Judgement, is true of Death; Amos 4.12. Not, Vi, & Armis. but this is true of Judgement; Prepare to meet thy God oh Israel! The Israel of God, is to meet the God of Israel, in the way of his righteous Judgements, by Prayers and Tears, not by Sword and Spears. Heart-work is hard work, and yet this is imposed. 1 Sam. 7.3 Prepare your hearts unto the Lord, and he will deliver you out of the hands of the Philistines. Ezek. 18.31. Ezek. 36.26. God impose upon man the making of a new heart, and he might as well have imposed upon him the making of a new Heaven; but what God impose upon man in one place, he promise to do for man in another place. Make ye a new heart: Pro. 16.1. A new heart will I give them. God impose upon man the preparation of the heart, when the preparations of the heart in man, and the answer of the tongue, is from the Lord. But what course shall I now steer, Quest. and by what compass shall I now sail, that I may prepare for Death? Make (through Christ) Mortality thy Meditation. Sol. 1. Meditate death; Bern. be much in the Meditation of Mortality. Nothing (saith one) so revokes from sin, as a daily Meditation of Death. The Heathen could say, that the whole life of man should be nothing else but a Meditation of Death. One presented Antipater (King of Macedon) with a Book treating of Happiness, but his answer was, I have no leisure to read it. Days of Grace, have their Dates; take heed (therefore) of saying to morrou●, to morrow. As a man must not say to Christ, so a man must not say to Death, as a penurious and parsimonious man say to an indigent person, come to morrow, Sine mora. Heb. 4.7. Diem perdidi. Vespasian. Mané. I am not at leisure now. Without delay, was the Motto of Alexander the Great. To day if ye will hear his voice, harden not your hearts. The present time, is man's time. The good Emperor, not hearing a Cause, or doing some charitable Act in the day, would complain at night unto his Courtiers, Sirs, I have lost a day. 2 Cor. 6.2. Hoc Nunc, nullum habet crastinum. Aug. Delays are dangerous; yea Delay is the Mother of Danger. Delay, is almost as bad as Denial. There is a word, which is the Lords Adverb, and the Devil's Verb: Early, say God; stay, s●y the Devil. Now is the accepted time; behold, now is the day of salvation. This Now (saith one) hath not to morrow. Take heed of playing the Courtier with thy Soul; the Courtier do all things late; he riseth late; dineth late; goeth to bed late, and repenteth late. Henry the fourth asked the Duke de Alva, if he had seen the great Eclipse of the Sun which had lately been; not (said the Duke) I have so much to do upon Earth, that I have no leisure to look up to Heaven. Let thy Thoughts be taken up with Death. Ambrose. I have not (saith one) so lived, that I am afraid to die, or ashamed to live longer. Death is a Theme, worthy the most serious, and solid; the most spiritual and sanctified meditation. Be much (through Christ) in prayer. Multiply cries, and cry mightily unto Christ, that Heaven may be thy Haven; that Paradise may be the Port for thy Soul. Prayer is the (first) and should be the (last) Dish. If ye be Christ's, ye must Pray (while) ye live, and Pray (when) ye die; ye must live, and die, Acts 7.59. praying. Thus Stephen did; They sloned Stephencalling upon the name of the Lord, and saying, Lord Jesus receive my Spirit. Yea, thus a greater than Sephen, Luke 23.34. the Lord and Life of Stephen the Lord Jesus Christ did; Father forgive them for they know not what they do. When the Heartblood of Christ was coming forth, then was the heart-prayer of Christ also coming forth; Rev. 8.3, 4. Gen. 48.16. Father forgive them for they know not what they do. We read of an Angel that stood at the Altar: The Angel is Christ; the Angel that redeemed Jacob from all evil; the Angel of the Covenant: The Altar, is Himself, who sanctifieth prayer, as the Altar did the Gift: This Angel (which is Christ) had a golden Censer; his own Body: Mal. 3.1. To him was given much incense, that he should offer it with the prayers of all Saints or, (that he should add to the prayers of all Saints) upon the golden Altar which was before the Throne. Christ (by his Intercession) perfumes the prayers of his, being the only High Priest of the New Testament: And the smoke of the Incense which came with the prayers of the Saints, ascended up before God out of the Angel's hand. It is such a prdyer that I intent; a pure prayer; a Gospel prayer: a prayer that passeth a Christ; that passeth out of the Angel's hand; that passeth through the hand of the Son, 1 Sam. 1.15. Rom. 8.26. to the heart of the Father. Now, what is this Prayer, but a pouring out of the Sonl to God? what is (pure) prayer, but a breathing (out) that before God, which was first breathed (in) by the Spirit of God? As Fear is so principal a Grace, that it is sometimes put for (all) grace: Now I know that thou fearest God, Gen. 22.2. seeing thou hast not withheld thy Son, thine only Son. And, as Faith is so principal a Grace, that it is sometimes put for (all) Grace; Heb. 12.2. Looking unto Jesus the Author and Finisher of our Faith; so Prayer is so principal a part of Worship, that it is sometimes put for (all) worship: Mat. 21.13. Luk. 18.1. 1 Thes. 5.17. My house shall be called an house of prayer, but ye have made it a den of thiefs. Pure Prayer is imposed, therefore incumbent. Christ, spoke a Parable, that men ought always to pray, and not to faint. To pray always, is not to faint in prayer. Pray without ceasing. Pray, there is the Act; without ceasing, there is the Duration of that Act. As it is the duty of a Christian (of Christ's making) to pray, so it is the property of this person to pray. A living Child, is a crying Child: Until the Child come out of the womb, it cannot cry, but when it come into the World it cry. So long as a a man is in the womb of a natural state, Gal. 4.6. he cannot cry Father, Father. Because ye are Sons, God hath ●sent forth the Spirit of his Son into your hearts, Act. 9.11. crying Father, Father. Was Paul ever said to pray until converted from his Pharisaical state? Go, for behold he prayeth. He, who was a Persecutor before, is a Prayer now. Soul! if God design thee for Heaven, he will put thee upon prayer; yea, Mat. 6.6. upon closet-prayer. But thou when thou prayest enter into thy closet. 'Tis death to a living man long ●o hold his breath. If we breathe, we live; if we breathe not, we die. Thus, 'tis death (as it were) to a truly gracious soul long to be kept from (inward) and (intimate) converse and communion with God, and Christ; with God (in) Christ. A declining of this Duty, will prove a drawn Floodgate unto great Iniquity. Where is that man like to stop, who declines this Duty? Eph. 6.18. Praying always; there's the Duty; with all prayer and supplication in the Spirit; there's the Direction. If we would prepare for death, we must be much in prayer. To this end reflect the Income of prayer, and Influence of prayer. Be much in the reflection of the Income of prayer, A Soul (in) Christ, would not lose his Incomes of prayer for a world; for a thousand worlds, if there were so many. Oh what have thy Tears, and thy Triumphs, been in a Closet! Oh what have thy Sighs, and thy Sights, been in a Closet! O what have thy Shines, and thy Smiles been in (private) prayer! Oh how melted have thy Soul been, and mortified have thy sin been, when thou hast been engaged, and enlarged in (private) prayer! Have not thy Soul been sent away with more of the sanctifying, and with more of the sealing work of the Spirit too? David's Incoms of prayer, were great, and he valued them greatly. I love the Lord; why? because he hath heard my voice, Psa. 116.1, 2. and my supplications; because he hath inclined his ear unto me, therefore will I call upon him so long as I live. What an estimate is set upon the Income of Prayer? Be much in the reflection of the Influence of Prayer. Prayer, hath a great Influence; for instance. Pure Prayer (through Christ) had an Influence, and Command, over the four Elements; Air; Fire; Earth; Water. Over the Air. Elias (which was Elijah) praved earnestly (in prayer he prayed, Jam. 5.17, 18. so the Greek:) That is, he prayed earnestly (for the ingemination hath this force) that it might not rain, and it did not; that it might rain, and it did. Over the Fire. Thus it had in a way of mercy, and thus it had in a way of Judgement. Thus it had in a way of Mercy. Elijah prayed, and the Fire of the Lord fell, 1 King. 18.37, 38. and consumed the burnt-sacrifice, and the wood, and the stones, and the dust, and licked up the water, that was in the trench. Thus (also) it had 〈◊〉 way of Judgement. Elijah (also) prayed, and fire came down from Heaven; 2 King. 1.10, 11, 12. consuming the two first Captains of fifties, with their fifties. Over the Earth, Moses prayed, and the earth opened, swallowing up Korath, Dathan and Abiram, Num. 16.31, 32. with all that appertained unto them. Over the Water. Moses (also) prayed, and the Sea divided: The Sea was made dry land, Exod. 14.16, 21. and the waters were divided. Thus, to the Elements. Prayer (through Christ) had an Influence and Command over the Prision. Acts 12.4, 5.7.10. When Peter was immured within Prison walls, prayer (without ceasing) was made by the Church unto God for him, so that his chains fell off, and the Iron Gate opened of its own accord. Prayer (through Christ) had an Influence and Command, over the great Luminaries, the Sun, Josh. 10.12, 13. and the Moon. Joshua prayed, Sun, stand thou still upon Gibeon, and thou Moon in the Valley of Ajalon; and they did so. Prayer, had an Influence upon Christ. The Centurion's prayer, engaged Christ to heal his Servant: Mat. 8.6, 7, 8, 13. I will come and heal him: But the Centurion's faith occasioned Christ's staying, to heal his Servant without going; Speak the word only, and my Servant shall be healed. Thou art God, and needest not to go; do but send; yea, do but speak; speak the word only: A word from a God, will reach him, and raise him: Jesus said unto the Centurion, go thy way, and as thou hast believed, so be it done unto thee; and his Servant was healed in the self same hour. Gen. 32.28. What an Influence upon Christ had the prayer of Jacob! Thy name shall be called no more Jacob, but Israel; why? for as a Prince hast thou power with God, and with men, and hast prevailed. Jacob, had power with God, for he had power with Christ (who is the Angel here, and who is God manifested in the flesh:) He had (also) power with men, for he had power with his Uncle Laban, and his Brother Esau. Prayer (through Christ) hath an Influence upon God himself; the God of Gods. Pure prayer, will (as it were) fetch a God out of Heaven: Act. 7.34. I have Jeen, I have seen the affliction of my people which is in Egypt, and I have heard th●●● groaning, and am come down to deliver them. I have seen; I have seen; i. e. I have surely seen: But what had God to see? nothing but their Affliction. Gospel-prayer hath (as it were) a shadow of Omnipotency instamped upon it. Ask me of things to come concerning my Sons, Isa. 45.11 and concerning the work of my hands, command ye me. Though men cannot command the least thing of God, yet (upon the Entreaty of his people) he is as ready to do, as if he were at their command; Command ye me. If ye come unto me under this Notion, that ye are my Sons, and the work of my hands, there is a Law upon me; I cannot deny you; Command ye me. Oh what infinite Condescension is here! As if God had said, No Servant shall be (so) ready to serve his Master; or Son to serve his Father, as I will be ready to serve you; it is but ask and having; Command ye me. Would ye prepare for Death? Then (through (Christ) embitter sin. Sin, is a bitter thing, and it will be bitterness in the End. jer. 2.19. Know (therefore) and see, that it is an evil thing, and bitter, that thou hast forsaken the Lord they God, and that his fear is not in thee. Evil, and bitter; evil, in it self, and bitter in its Issue. Though sin should seem sweet in the palate (stolen waters are sweet) yet it is bitter in its Issue; yea, bitterness in the End. May not I writ concerning Sin, 2 Sam. 2.26. as Abner spoke to Joab concerning the Sword? Shall the Sword devour for ever? Knowest thou not that it will be bitterness in the latter end? Iniquity, is grown from a Mist, to a Mystery; from Ignorance, to Arrogance; from Nescience, to Negligence; as if too much light, had made men blind. Sin, is a Cup of poison; drink not of this Cup. Look upon Sin as a Monster; as a Mountebank; look upon it as Deformity itself; as Defilement itself. I believe that Monk was very much out, Isidore. who vaunted that he had felt in himself no motion to sin forty years together. If this be true, than Sin and his Heart were great Strangers: But I (rather) think that he was a great Seranger to his (own) Heart. If ye would prepare for Death, ye must (through Christ) embitter Sin. Pro. 20.9. Who can say, I have made my heart clean, I am pure from my sin? Then God remembers Sin against a Person, or against a People, when he leaves that Person, or that People, without the remembrance of Sin. Ah! what is? yea, what is not that Sin, which had not a Being (from) God? which cannot have a Being (with) God? which (also) striketh at the Being (of) God? But (candidly) suffer a distinct discussion of these things. Sin, had not a Being (from) God. Sin, is a man's own; his (own) Birth; his (own) Babe; his (own) Brat. Psa. 94.23 He shall bring upon them their own iniquity, and shall cut them off in their own wickedness. Though Satan be the Father of Temptation, yet the Heart is the Mother of Corruption. Jam. 1.14 Posse peccare; posse nòn peccare; non posse non peccare. Every man is tempted, when he is drawn away of his own lust, and enticed. As there is Original Sin, so there is the Original of Sin, which may be a Possibility (of) Sinning; a Potentiality (to) Sin. There was a Possibility of Sinning, and this was in a Paradisical state. The woman gave unto me, and I did eat. There is a Possibilty of (not) Sinning, and this is in a Spiritual state. In all this Job sinned not. Gen. 3.12. Job 1.22. There is an Impossibility of sinning, and this is in a Celestial state: Those (arrived at Heaven) are arrived at perfection: The Spirits of just men made perfect. Every Man, Heb. 12.23. and Woman, may say to (his) or (her) Sin, thou art mine, and shall not this be embittered? Sin, cannot have a Being (with) God. There is no Sinner in Heaven; no Sinning in Heaven; 1 Cor. 6.9 no Sin in Heaven. The unrighteous shall not inherit the Kingdom of God. The unrighteous (as) unrighteous; the ünrighttous, in a state of unrighteousness, shall not inherit the Kingdom of God. Heaven is sinless, and all there are sinless: As is the Place, so are the People; as is the City, so are the Citizens, sinless. Sin (also) striketh at the Being (of) God. Sin would not (only) un-saint a Saint, Psa. 137.7. but (also) unchrist a Christ, if it were possible. Remember, Oh Lord, the children of Edom, in the day of Jerusalem, who said, raze it, raze it, even to the Foundation thereof. As it is true in a Physical, so in a Metaphysical sense; what would not Sinners do against the Fabric, and the Foundation too? against the Christian and Christ too? Sin, would un-god a God, if it were possible. Is not this the Dialect of Sinners? 'Cause the holy one of Israel to cease from before us. Isa. 30.11. If (now) we would prepare for death, we must (then) embitter Sin; and if we would embitter Sin, we must (then) look upon Sin as a cursed Inmate, and as a cursed Makebate. Would ye embitter Sin? Look (then) upon Sin as a cursed Inmate. Rom. 7.17, 20. Reliquiae peccati. Though Sin had not a Being (from) God, yet it hath a Being (in) Man: But Sin that dwelleth in me. Though Sin (for) a Believer be perfectly covered, yet Sin (in) a Believer is not perfectly cured; there are still the remainders of Sin within, which must be mourned over, and turned from. Would ye embitter Sin? Look (also) upon Sin as a cursed Makebate. It is so between God and Man; between Man and Man; between Man and Himself. Sin is a Makebate between God and Man. God and Man (at first) were One, but Sin hath made these Two. Sin, hath set God at an infinite distance from Man, and Man, at an infinite distance from God. Isa. 59.2. Your iniquities have separated between you and your God, and your Sins have hid his face from you, that he will not hear. Sin, is a Makebate between Man and Man. There was War between Jeroboam and Rehoboam all their days. From whence come all those animosities, differences, discords and distances among Men? come they not from their Sin? As Sin is the Makebate between the Men of the World; Benhadad and Ahab were two: 1 Kings 20.1, 2. 1 Joh. 3.12. And as Sin is the Makebate between the Wicked and the Righteous; Cain risen up against his brother Abel, and slew him, because his own works were evil, and his brothers righteous. So, Sin is the Makebate between the righteous themselves. From whence come Wars, and fightings among you? Jam. 4.1. come they not hence, even of your lusts, which war in your members? Sin, is a Makebate between Man and Himself. None can Sin at a cheap rate. How dear do the dead (who died out of Christ) pay for Sin? The damned, pay dear for Sin. How dear have Sin cost the living? Yea those who had Christ for their Life? witness Bilney, Glover and Spira; who (for a time upon Earth) were like living men in Hell. Psal. 6.6. Margin. May David (though dead) speak? I am weary of my groaning; all the night, or (every night) make I my bed to swim; I water my couch with my tears. Oh the fears and tears that Sin hath cost! Psal. 38.3. I have no soundness in my flesh; why? because of thine anger; neither have I any peace for my bones; why? because of my Sin. Oh the sorrows, and sufferings! the Trials, and Troubles, that Sin hath cost! Oh the wearisome Days, and Nights! the Pains of Body, and Pangs of Soul, that Sin hath cost! If now we would prepare for death, we must embitter (this) Sin, which is such an Inmate, and Makebate. Would ye prepare for Death? Endear (then) Grace and Glory. Eternal life, is made up of Grace, and Glory; but to these distinctly. Endear (through Christ) Grace. Grace, is not a Pibble, but a Pearl. Oh set a greater Estimate upon Grace! Lay up, and lock up this Pearl in thy Cabinet, for it is of great price. The Toyaz of Ethiopia, and the Riches of both the Indies, are but a Pibble to this Pearl. Grace (in) God; Yea, Grace (from) God, is a Pearl. Grace entitles Glory: Without holiness no man shall see the lord Heb. 12.14. Joh. 4.14. Grace entails Glory: The water that I shall give him, shall be in him a well of water springing up into everlasting life. One dram of Grace, is worth a world; a thousand worlds; tenthousand worlds, if there were so many. Grace, is of such worth, as that it cannot be valued to its worth. Grace, will go into Glory, when Time goes into Eternity; and is not this to be endeared? If there be any Discourse in Heaven, as there is upon Earth, it is a discourse of freegrace, not of freewill. The two Poles will as soon meet as freewill, and freegrace, in the justification of a Sinner before God. Grace, is so pure, that there is no sin in it: As there is no Grace in Sin, so there is no Sin in Grace. The Heart, that is the Soil; Grace, 1 Pet. 1.23. that is the Seed, and this is incorruptible. And, as Grace (from) God. is so pure, that there is no Sin in it, so Grace (in) God is so precious, that the stress of salvation is laid upon it. By grace ye are saved. Is not this a blessed Parenthesis, without which we cannot be blessed? The whole Alphabet of Salvation, from the Alpha to the Omega thereof, is legible in freegrace; By grace ye are saved. The bottom-stone, Gratia nòn est gratia ullo modo, nisi sit gratuita omni modo. Aug. 1 Cor. 15.10 coner-stone,.. and top-stone of Salvation, they are all laid in freegrace. It is Grace (saith one) no way, unless free every way. Every step in Salvation, from the Cell of Nature, to the Chair in Glory, is of freegrace; now, shall not (this) grace be endeared? By the grace of God I am that I am. By Sin, I was what I was, but by Grace I am that I am; I am what I am. May it not (now) be the wonder of the world, if those (who are gracious) should not be found endearing of Grace? Endear (through Christ) Glory. As the more ye endear Grace, so the more ye endear Glory, the more ye prepare for Death. The Life of Glory, is the grace of Life. Greenham There is (saith one) a (huge) and (heavy) weight of Glory. Glory (from) God, is the Object of Hope; and Glory (with) God, is the Object of Hope. Tit. 1.2. In hope of eternal life, which God that cannot lie promised before the world began. As the Person (of) Christ is the Object of Faith; Rom. 3.26. Col. 1.4. That he might be just, and the justifier of him that believ thin Jesus. And, as persons (in) Christ, are the Objects of Love; Since we heard of your faith in the Lord Jesus, and love unto all the Saints: Rom. 5.2. So Heaven is the Object of Hope. And, rejoice in hope of the Glory of God. In hope of eternal life; now, eternal life, is made up of Grace, and Glory. Life, would be little better than Hell, were it not for the hopes of Heaven. I had rather (saith one) enjoy Christ in a Chimney-corner, Bernard. than to be in Beaven without him. I had rather (saith another) be in Hell (with) a Christ, than to be in Heaven (without) him. Heaven, is the presence of all Good, and the absence of all Evil. Red mihi vitam aeternam quam debes. That Monk died like himself, who said, Lord, pay me Heaven which thou owest me. Heaven, is a Flower of Salvation blown out; the Saint (here) is in the Suburbs of Heaven. Heaven, is the Inheritance of those unto whom Christ is Life, and unto whom Death shall be gain. If Heaven be the Inheritance of these, Quest. what manner of Inheritance (then) is Heaven? Heaven is a free Inheritance. Sol. 1. Would it not puzzle all the Saints on Earth, and Angels in Heaven, to bring in the worth of Heaven? and yet this is a Donative. Many Inheritances here (below) are bought, but (this) Inheritance is given. Here, men buy Inheritances, and pay to the worth of them; Luk. 2.32. but Heaven (though it cannot be valued to its worth) yet it is given. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear not little-little Flock (there are two diminitives in the Greek) for it is your Father's good pleasure to give you the Kingdom. The word translated (Flock) signifies a (little) Flock; but Christ (to show the exceeding littleness of it) adds another word, little: Fear not little-little Flock. Heaven is a full Inheritance. Ahasuerus, had a large Territory; he reigned from India unto Ethiopia, over 127 Provinces: A man would have thought that 127 Provinces, had been enough for 127 persons, and yet this (large) Territory was a (poor) pittance. Many, have large Inheritances here below, and cannot live upon them; but Heaven is an Inheritance thou mayest live upon; if possessed of this Inheritance, thou shalt never want more. Heaven, is a perfection of Felicity, without intermission and amission: If once possessed of this Inheritance, than thou wilt say with Jacob, It is enough Thou wilt (as one reads it) make known the way of life, satiety of joys before thy face; Ainsworth Psa. 16.11 pleasures at thy right hand to perpetuity. Heaven, is a living Inheritance. Heaven, is not (only) a living Inheritance, but (also) an Inheritance of Life. Death, is legible in the face of the Earth, but Life is legible in the face of Heaven. I am come that ye might have life; Life here, life hereafter. Mutability, and Mortality, Rev. 2.10. are written upon all things here below, but Heaven is called a Crown of Life. Be thou faithful unto death; there is the precept; and I will give thee a Crown of life; there's the promise. Heaven, is a lasting Inheritance. The Inheritance will last, so long as the Heir last. Into what a time of Debauchery are we fallen? and how short-lifed are earthly Inheritances? How long soever the Fathers were in getting them, the Children are not long in spending them. An (earthly) Inheritance may be spent, but this (heavenly) Inheritance cannot be spent. Though those (who are actually Christ's) may lose all at Sea, and all 〈◊〉 Land; all in the Ship, and all in the Shop; all within doors, and all without doors; yet they cannot lose Heaven; this is a lasting Inheritance; yea, this is an everlasting Inheritance. The Apostle (having imposed a making of the calling and election sure) subjoins this, For so an entrance will be ministered unto you abundantly, 2 Pet. 1.10, 11. into the everlasting Kingdom of our Lord and Saviour Jesus Christ. This Kingdom, is the Kingdom of Glory, because styled an everlasting Kingdom. It is called the Kingdom of Christ, because given to him as a reward of his passions. It is an (everlasting) Kingdom, because the Union between Christ and a Christian, is everlasting. As Christ (on earth) is the Christians Medium of Reconciliation, and Communion, so Christ (in Heaven) is the Christians Medium of Vision and Fruition. There are (among other things) these six things, which those (who are actually Christ's) can never lose. The Soul cannot be lost. The Soul is a Blossom of Eternity; hath a stamp of Immortality; now Death itself (though the Mistress of Mortals, and Empress of the Universe) despairs how to kill this. Fear not them which kill the body, Luk. 12.4. and after that have no more that they can do. Men. may kill the Body, but they cannot kill the Soul. Those (who assert without blushing) the Mortality of the Soul, seem (at least) to stand upon the Brink of Atheism. Though the Body return unto the Dust, yet the Soul to Hell, or Heaven. Luk. 23.43. 1 Pet. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peccare, not Perire. Though the Veins of the penitent Thief were breathed, and his Vitals let out, yet his Soul goes to Heaven. To day shalt thou be with me in Paradise. To day; is not this emphatical? and doth not Christ promise more than the Thief asks? Who are kept by the power of God through faith unto salvation: Who are kept; the Greek word, is a military word, taken from Soldiers; they are safely kept; kept as a Garrison in time of War against the Enemy. Though a Soul (actually in Christ) may sin, 1 Joh. 3.9 and do sin, yet not unto Death; not unto the second Death. He that is born of God sinneth not, not to condemnation. The Saviour cannot be lost. Once and Ever, is Christ's Motto. Though yesterday some were not; Semèl & Simùl. Heb. 13.8. to day some are, but to morrow these may not be; yet, yesterday, to day, and for ever, Christ is the same. Jesus Christ, the same yesterday, to day, and for ever. The same yesterday, before his coming in the flesh: The same to day; while in the flesh: The same for ever; Heb. 9.24 after his Ascension (unto) and Admission (into) the Kingdom of Heaven, now to appear in the presence of God for us. Art actually Christ's? then, though thou mayest lose thy Lands; lose thy Limbs; lose thy Liberty; lose thy Life, yet thou canst not lose thy Love; lose thy Christ. The Grace of Christ cannot be lost. Grace may decay, but it cannot die; it may be abated, but it cannot be abolished; it may be shaken (in) the Soul, but it cannot be shaken (out) of the Soul. Grace, 1 Pet. 1.13. is incorruptible seed: Which were born, not of corruptible seed, but of incorruptible. Grace, is the Seed; the Heart is the Soil. Gold may be lost; Goods may be lost; Grandeur may be lost, but Grace cannot be lost; this must go into Glory, when Time goeth into Eternity. The Spirit of Christ cannot be lost. What the Body is without the Soul (Lifeless and Loveless) that the Soul is without the Spirit, and yet this Spirit cannot be lost. What Wheels are to the Chariot, and Oil to those Wheels, that the Spirit is to the Soul, and yet this Spirit cannot be lost. What Sails are to the Ship, and Wind to those Sails, that, (yea infinitely more than that) is the Spirit to the Soul, Joh. 16.14. and yet this Spirit cannot be lost. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. Interest (in) Christ cannot be lost. Interest is a great thing, and will not lie. Interest, some way other, at some time or other, bias persons. As (Thou) hast Interest in Christ, so Christ hath Interest in (thou,) Joh. 17.12. and this cannot be lost. All that thou hast given me I have kept, and none of them are lost. A Being in Christ cannot be lost. Inheritance (with) Christ cannot be lost. Art in Christ? then, though thou mayest (leave) the Earth, yet thou shalt not (lose) Heaven, To an Inheritance incorruptible, 1 Pet. 1.4. and undefiled, and that fadeth not away, reserved in Heaven for you. Would ye prepare for Death? be (then) in the reflection of Eternity. Time passeth; Eternity standeth: Eternity, is a fixed Now. Of Eternity there is no Finis. Xeuxis. Aeternitati pingo. A famous Painter (being asked why he was so curious, and long in drawing his Lines) answered, I paint for Eternity. Thus, what we do, we should do for an Eternity; we should meditate, and pray for an Eternity; we should preach, and hear for an Eternity. Should any one ask me what Time is, might I not answer, it is nothing else but a meditation of Eternity? Psa. 27.13 Job 10.22 There is a Land, which is called the Land of the living: so, there is a Land which is called a Land of darkness, as darkness itself. There is a twofold Eternity, that of the Blessed; that of the Cursed: There is a twofold life after death; a life in eternal Triumph, or a life in eternal Torment; a life in eternal Gain, or a life in eternal Loss. Mat. 25.46. And these. (the Goats) shall go away into everlasting punishment, but the righteous (the Sheep) into life eternal. It is prudential (therefore) in (this) short life, to think upon (that) life which will be endless. Trismegistus. Plato. Drexelius, of Eternity. p. 3, 4. Ex hoc momento pendet Aeternitas. The Soul (saith one) is the Horizon of Time, and Eternity. What another saith of God, that I may say of Eternity; what God (is) that I know not; what God (is not) that I know: So, what Eternity (is) that I know not; what Eternity (is not) that I know. It is good in Time (while we are sailing) to have an Eye still upon our Compass, and think upon Eternity. Cast but an eye upon some Dial's, and you may find this Inscription, Upon this Moment hangs Eternity. Our Glass is running; our Time will go into an Eternity; be (therefore) much; yea much more in the reflection of an Eternity. Would ye prepare for Death? improve (then) the Spirit. As the Soul is the Life of the Body, so Christ is the Life of the Soul, and his Spirit the Soul (as it were) of our Souls. Light, is in the Air, but dwells in the San; Good if (Christ be thine) is in the Flesh, but dwells in the Spirit. It would argue great power to convert Clay into Gold, and a Pibble into a Pearl; a greater change is wrought in the Soul, and requires greater power. It is as great a Miracle to see Grace growing in the carnal, and corrupt heart of man; in the dark, and dead heart of man; in the treacherous, and timpanious heart of man; in the wanton, and worldly heart of man, as to see the Stars growing upon the Earth, and yet this the power of the Spirit doth. The Spirit is the principal Verb in the Sentence; be much (then) in the improving of (this) Spirit. But what (manner) of Spirit is (this) Spirit? Quest. Sol. There are three Divine Subsistences, in one Divine Essence, Father; Son; Spirit: As there are three that bear witness on earth, the Spirit, and the Water, 1 Joh. 5.7, 8. and the Blood, and these three agree in one; so there are three that bear record in Heaven, the Father; the Word; the holy Spirit; and these three are one. They are not three Gods, but one God. A Trinity in Unity, and an Unity in Trinity, looks like the Mystery of Mysteries. 'Tis called the eternal Spirit. Heb. 9.14. Who through the eternal Spirit offered himself without spot to God. 'Tis (also) written, The Lord is that Spirit, and where the Spirit of the Lord is, 2 Cor. 3.17. there is Liberty. I am writing of this Spirit (Officially,) and the Offices of (this) Spirit follow. 'Tis an enlivening Spirit. All men in their (Naturals) are dead; dead in Sin. Persons (in red Letters) while they live in the Region of depraved Nature are dead; they are at (most) and at (best) but imbalmed jacob's, and joseph's, lifeless, and loveless; motionless, and actionless. There may be an (artificial) Motion, but there cannot be a (natural) Motion, without natural Life. Joh. 6.63. A Watch may go; a Clock may go; a Jack may go; but these go not as a man goeth It is the Spirit that quickeneth. 'Tis an enlightening Spirit. As God, and Christ, so the Things of God and Christ, are out of the Viow of a person Godless, and Christless. It is the Spirit of God, that unmasks, and unveils God; that discovers the things of God. The Apostle (speaking of those things which were invisible, inaudible, and inconceivable) connects, 1 Cor. 2.9, 10. and connexes this: But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things; yea the deep things of God. In these words, there is an Assertion, and the Reason for that Assertion. The Assertion. God hath revealed them to us by his Spirit. The Reason for that Assertion. Now, herein, ye have the Conclusion, and the Comment. The Conclusion. The Spirit searcheth all things. The Word here (search) is metaphorical; taken from such as search in Mines for Gold and Silver; they will dig deep; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will break the several Clods, and Clots of the Earth all to pieces, to find out the Golden Ore. The Comment. Yea, the deep things of God; the Depths of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek. Some men are born (naturally) blind, but all men are born (spiritually) blind, and cannot see the Depths of God, without the Spirit of God. 'Tis a bearing Spirit. The Spirit, is not a (barren) but a (bearing) Tree; Gal. 5.22, 23. it bears Variety. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law; no law of Condemnation. 'Tis a Witnessing Spirit. He that believeth, hath the witness in himself. Evidences quoad extra. 1 Joh. 3.24. Rom. 8.16. He that hath the Fruit, hath the Tree; that hath Faith, hath the Spirit, for Faith is a fruit growing upon (this) Tree. There are many things (subordinately) evidential, but the Spirit is (primarily) and (principally) as well as (infallibly) evidential, as to interest in Christ. By this we know that he abideth in us, by the Spirit that he hath given us. The spirit himself witnesseth together with our Spirits, that we are the children of God. 'Tis a sanctifying Spirit. Abel, differed not from Cain; Abraham, from Absalon; Isaac, from Ishmael; Jacob, from Esau; Simon Peter, from Simon Magus; James (the Lord's Brother) from Judas (the Lord's betrayer) in respect of their Substance, but in respect of the Spirit, which the (one) had, but the (other) had not. It is the Spirit that sanctifies. 2 Thes. 2.13. God hath chosen us to salvation through sanctification of the Spirit, and belief of the truth. 'Tis a sealing Spirit. After ye believed, ye were sealed with that holy spirit of Promise. Eph. 1.13. The use of a Seal is twofold, and consists in two things. In the Nature of it. In this sense Christ was sealed. Labour not for the meat that perisheth, Joh. 6.27. but for that which endureth unto everlasting life, which the Son of Man shall give, for him hath the Father sealed. To Seal a thing, is to stamp the Character of the Seal upon it. In the Use of it. This is twofold. To ratify. A Seal, is to ratify any Grant, or Conveyance made in writing. A writing (sealed) is authentic; this confirms the Testimony that is given by any one of the Truth of any thing: Such was the manner among the Jews. Joh. 3.33. He that hath received his testimony, hath set to his seal, that God is true. Thus, by way of Ratification. To Appropriate. A Seal is to appropriate, distinguish, or keep safe. Rev. 7.4. In this sense are the Servants of God sealed. I heard the number of them that were sealed, and there were sealed an hundred forty and four thousand, of all the tribes of the Children of Israel. Thus, by way of Appropriation. Thus the Spirit of God is a sealing Spirit; it confirms, and assures the Soul of the love (of) God; of life (from) God; of life (with) God. And grieve not the holy Spirit of God, Eph. 4.30. whereby ye are sealed to the day of redemption. The Spirit here (according to the Greek Text) is set forth with very great Energy, and the Text may be thus read; Grieve not (the) holy (the) Spirit of (that) God. Not (a) Spirit, but (the) Spirit, not holy, but (the) holy; and not of God, but of (that) God. Would ye prepare for Death? Look (then) unto Christ, and lay the Stress of Obedience upon Him. Obedience is, or aught to be, the White in a Christians eye, at which he should levelly every arrow. Obedience is better than Sacrifice, and harkening than the fat of lambs. A man truly gracious, had rather (with one) have Grace to be obedient, Luther. than Power to work Miracles. Obediene, is twofold, active and passive, and the stress of both to be laid upon Christ; but to these distinctly. Active. Lay the stress of Doing (for) a Christ (upon) a Christ. Acti agimus. Active Obedience, is a Doing what God imposeth; now, being acted, we act. Not that we (we Apostles; we Disciples; we accounted Cedars in Lebanon, not Shrubs of the Valley;) are sufficient of ourselves, 2 Cor. 3.5 to think any thing as of ourselves, but our sufficiency is of God. Were they so? what are we then? If insufficient as to thinking, what are we then as to acting? To do (what) we ought (when) we ought, and (as) we ought, is from Christ. Passive. Lay the stress of Dying (for) a Christ (upon) a Christ. Passive Obedience, is a suffering what God inflicteth. Passive Obedience, brings as much Glory to God, as active Obedience doth. Luther, was troubled, that he did not lay down his blood on this side the grave, and pass through a violent death, as all the Apostles but John did. Art (actually) in Christ? then (possibly) thou shalt not (long) live his Servant, but die his Sicrifice; now Passion, as well as Action; dying, as well as doing; bleeding, or burning, as well as believing, is from Christ, Phil. 1.29. and the Grace of Suffering-work, is Noble work; the Noblest work; Mat. 6.10. for, though Saints be inferior to Angels, as to Action, yet they are superior to Angels as to Passion; for they are Spirits, and incapable of suffering. 1 Tim. 5.21. 6. Verse of Judes Epist. Psa. 37.24 2 Pet. 2.4. The Apostle speaketh of (elect) Angels; These, fell not from their estate. As the (elect) Saints cannot finally fall; Though he fall, yet shall he not be utterly cast down, for the Lord upholdeth him with his hand; so the (elect.) Angels did not foully fall: Now, Suffering was the Consequent of Sinning. And spared not the Angels that sinned, but cast them down to Hell. True Obedience may be known three ways. By the Sincerity of it. My rejoicing is this, the testimony of a good Conscience, how that in sincerity, 2 Cor. 1.12. and godly simplicity etc. By the Universality of it. Then shall I not be ashamed when I have respect unto all thy Commandments. Psa. 119.6 We must not (only) respect all God's Commandments, but (also) respect them all alike, and give them all the like respect. Obedience, must be Universal. By the Constancy of it. As Obedience must be sincere, and Universal, so constant. 1 Cor. 15.58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.11. Be ye steadfast unmoveable, always abounding in the work of the Lord. If we would prepare for Death, we must lay the Stress of Obedience, whether active or passive, upon Christ, for he is All and in All: or (according to the Greek) All things, and in all things. It may be understood of Persons, as well as Things. Christ, is All (from) the Father; All (to) the Father; All (with) the Father; but to these distinctly. Christ, is All (from) the Father. I am come that ye might have life (life here, Joh. 10.10 and life hereafter) and that ye might have it more abundantly. The life of Grace and of Glory, they are by Christ. Christ, is All (to) the Father. I am (the) Way, (the) Truth, and (the) Life; Joh. 14.6. no man cometh unto the Father but by me. Every word here hath its Article in the Greek. Christ, is (the) Way wherein (the) Truth, whereby, and (the) Life whereunto we walk. Christ, is (the) Way without Error; the Truth without Falsehood; and the Life without Death. Truth, lies between Way and Life, as if the Way to Life were through Truth. Christ, is All (with) the Father. I know thou hearest me always. Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 3.17. hath God's Ear at all times. Christ, is (at) Gods right hand; yea, Christ, is (as) Gods right hand. Christ is the Object of the Father's delight. This is my Beloved Son in whom I acquiess; so the Greek. It is an emphatical word, and signifieth an infinite Affection. DIRECTION II. ART actually in Christ? Direct. 2: Sen. Artem bene vivendi, & moriendi. study then (through Christ) the Art of Dying well. May a Heathen speak? When I was young, my care was to live well; I than studied the Art of Living well: when Age came upon me, and grey hairs appeared here and there, my care was to Die well; I than studied the Art of Dying well: He saith (also) thou shalt die, Summum Bonum. Ars optima est vivendi, discere Artem bene moriendi. not because thou art sick, but because thou livest. The Heathens hold Death to be man's chiefost Good. The Covenant of the Grave, is showed to (no) man, but the Watchword is given to (all) men. The Physicians exclaim, that Life is short, and Art is long; but Divines teach, that the best Art of Living well, is to study the Art of Dying well. Is it not pity, that men should not know unto what they were born into this world, until they are ready to go out of this world? Who knoweth, but to live, is to die? and to die, is to live? Life, is a thing that few understand but those that are ready to leave it. A person (in a dying hour) shall wish himself not a Man, that hath not been a good Christian. One (speaking of himself) that he had lived well, another said, I wish thou mayest die well; being asked the reason why he said so, answered, because we live to die, and die to live. 2 Cor. 5.10. As Death leaves thee, Judgement will find thee: Death, goeth before; Judgement followeth after. As the tree falleth, so it lieth. We must all appear before the Judgement seat of Christ. This Art of Dying well, may be studied; must be studied. But what course shall I steer, Quest. and by what compass shall I sail, in studying the Art of Dying well? Would ye Die well? Sol. 1. then (through Christ) Live well. The right way to Die well, is to Live well. The way to die the death of the righteous, Qualis vita, Finis ita. is to live the life of the righteous. Such a Life, such a Death, mostly. Live well, and Die well, are in conjunction; are in connexion; they are like Rebecca's Twins, going hand in hand. Live well, and Die well, they are like the two Temples of Virtue and Honour, that were so contiguously built, that none could go into the Temple of Honour, that did not (first) pass through the Temple of Virtue. There is (little) if (any) probability of dying well, if there be not a living well. That Death is not to be sported with; that a (strict) and (serious life) is not the humour of some conceited and singular persons in the world, witness Balaam the Prophet, so much courted by Balak the Prince; Let me die the death of the righteous, and let my last end be like his. Num. 23.10. Here is the most knowing man in the East, who was not for living the life of the righteous, and yet was for dying the death of the righteous: But, as the Way is, so is the End like to be; and as the Work is, 1 King. 4.29, 30, 31. so is the Wages like to be. Solomon, the Sage of Sages; one wiser than all men; whose understanding was as the sand of the Sea shore; this most knowing man in the world, Eccl. 1.14. writes upon all vanity and vexation of spirit. Living well, is praevious unto dying well. Mark the perfect man, Psa. 37.37 and behold the upright, for the end of that man is peace. Whatsoever his Beginning was, his End is peace. Though he had not peace (in) Life, yet he shall have peace (in) Death; and though he should not have peace (at) Death, yet he shall have peace (after) Death. Better is the beginning of a thing, than the end thereof, to a Soul (out) of Christ; but better is the end of a thing, than the beginning thereof, to a Soul (in) Christ, for the end of that man is peace. I have fought a good fight; 2 Tim. 4.7, 8. I have finished my course; I have kept the faith; henceforth is laid up for me a Crown of Righteousness, etc. Would ye die well? then (through Christ) die daily. Let both ears be laid to the Apostle here: By your rejoicing which I have in Christ Jesus our Lord, I die daily: Or, as the day. 1 Cor. 15.31. Those words (I protest) are not in the Greek. As the day I die, or I die daily: I expose myself daily to death for the Gospel, and the Conversion of the Gentiles; but, as I am (daily) dying, so I am (dying) daily. But unto what are those (who are actually Christ's) to Die daily? Quest. These are to die unto Self and unto the world. Sol. Unto Self. Is not Self a Monster? a Mountebank? the Antichrist within? The civil Rule is so defaced, that many (if not most men) are Compounds of Self. Let a Minister, or Member, or Neighbour sink or swim, it is all one to them: It is become proverbial, Every man for himself: A Maxim drawn in Hell, and ushered into the world by the Prince of Darkness. Now, there is a six-fold Self, unto which those (who are actually Christ's) are to die. Those (actually Christ's) are to die unto sinful Self. We must kill sin, or sin will kill Us. It is a taking Prospect to see Sin die, Rom. 6.2. while we live. How shall we that are dead to Sin, live any longer therein? Those (actually Christ's) are to die unto lawful Self. Though, (where there is no law, there is no transgression) yet those (actually Christ's) are to deny themselves in lawful things, and to die unto lawful self. It may be 'tis but a peccadillio, a little thing and lawful in it Self; 1 Cor. 6.12. but if this should offend thy Brother, deny thyself (in) it, and (die) (to) it. All things are lawful unto me, but all things are not expedient; all things are lawful unto me, but I will not be brought under the power of any. Those (actually Christ's) are to die unto natural Self. These, are to die to their Arts and Parts; Gifts and Reason; natural Acquirements, and Accomplishments. 1 Cor. 12.31. Covet earnestly the best gifts, and yet I show unto you a more excellent way. One Dram of Grace is better than a Pound of Gifts; one Drop of Grace is better than a Sea of Gifts, one Mite of Grace, is better than a Mountain of Gifts. Those (actually Christ's) are to die unto moral Self. These, must not (only) die unto gross, and enormous sin, but (also) to the least Immorality. Let none of you suffer as a murderer, 1 Pet. 4.15. or as a thief, or as an evil doer, or as a busy body in other men's matters. Those (actually Christ's) should be so far from be-being murderers, or thiefs, or evil doers, that they should not be (according to the Greek) Bishops in another's Diocese, and Pryers into other men's matters. Those (actually Christ's) are to die unto relative Self. This takes in the nearest, and dearest Relations. Am not I better to thee than ten Sons? 1 Sam. 1.8. and and yet these must be died unto. Wives, are near, and dear Relations: Though Adam was Emperor of Eden, and had all the creatures to serve him, yet a Consort must be cast in as the Compliment of his external Felicity. Gen. 2.18. It is not good that man should be alone; I will make an help meet for him. But, how near, and dear soever Wives are, 1 Cor 7.29. they must be died unto. It remain, that they who have wives, be as though they had none. Those (actually Christ's) are to die unto religious Self. A man must have a Righteousness of his own: Mat. 5.20. Phil. 3.9. Except your Righteousness: And yet (this) Righteousness must not be his own, but Christ's. Paul, dies to his own Righteousness: Not having mine own Righteousness, which is of the Law. Unto the World. As those (actually) Christ's are to die unto Self; so unto the World. Gal. 6.14. God forbidden that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. Thus generally, but now particularly. Those (actually Christ's) are to die to the Worship of the World. The men of the world, Joh. 4.24. Col. 2.8, 20. if they worship not a false God, yet they worship a true God falsely; for, He is a Spirit, and must be worshipped in Spirit, and in Truth. According to the Truth of the Rule, and in Truth of Heart. Is is not connatural unto man, to worship a God of his own making, rather than the God that made him? Those (actually Christ's) are to die unto the Wisdom of the World. As the Friendship of the World, Job 28.28 is Enmity with God, so the Wisdom of the World, is Folly with God. The fear of the Lord, that's wisdom, and to departed from evil, that's understanding. The men of the world think themselves very wise; Prov. 26.12. but, seest thou a man wise in his own eyes? there is more hope of a fool, than of him. The men of the world think themselves, and are thought by others, Jer. 4.22. to be very wise, but they are wise to do evil, to do good they have no knowledge. Worldy wisdom, or the wisdom of the world, is the greatest folly (in) the world: To be witty in sinning; to make a mock at sin; and to make wickedness our work, is the greatest folly in the world. Those (actually Christ's) are to die to the Mode of the World. It is a profane Proverb, as good out of the World, as out of the Fashion. But, were there ever such Fashions in the World, as are (now) in the world? Do not Men look like Monsters? Do not Women look like Harlots? Are we not the Apes of the false French? As obedient children, not fashioning yourselves according to the former lusts in your ignorance. 1 Pet. 1.14. Those (actually Christ's) are to die to the Manners of the World. These, must be (daily) dying to the Debauchery and Profanity; to the Adultery and Sodomy; the Idolatry, and Iniquity of the Times. It was once (sinfully) said, Act. 14.11. Gods are come down to us in the likeness of men; but, may it not (now) be said, that Devils are come up unto us in the likeness of men? Do not some men account Oaths their greatest Rhetoric? Cheating, the greatest Ingenuity? Atheism, their greatest Art? Rebellion, their greatest Religion? Sin, their greatest Safety? He that departeth from Evil, Isa. 59.15. maketh himself a prey; is accounted mad; Margin. Those (actually Christ's) are to die to the pleasures of the world. Ah! many spend, and end their days in sinful pleasures. They spend their time in mirth, Job 21.13 and in a moment go down to the grave. That word, (If any man will not work, neither let him eat.) seem to be vanishing now; and most men seem to read it thus, (If any man will not play, neither let him eat.) Gaming, is much the Mode; and as men live (in) their sins, so they live (upon) their sins. All the Income that many have, is their Gaming. Those (actually Christ's) are to die to the profits of the world. The men of the world, make the world their Business; Prov. 28.22. Jer. 17.11 it is their Element; they make baste to be rich: But, he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. DIRECT. III. ART actually in Christ? Direct. 3. Non mori, sed damnari metuo. Mortem optare malum, timere pejus. Jer. 20.3. be not surprised (then) with a (Panic Fear, concerning the Arrests of the first Death. I am not afraid to die, but I am afraid to be damned; I am not afraid of the pains of Death, but I am afraid of the pains of Hell. It was the word of Henry the fifth, to wish death, is not good, but to fear death is worse. No man should be afraid to die, but he that is ashamed to live. Thou art (in) Christ, and dost thou fear death? If a soul (in) Christ fear death, what (then) may a soul (out) of Christ? If a soul (in) Christ dread the shooting of this Gulf, than a soul (out) of Christ may be a Magor-Missabib; fear round about. Shalt thou fear death, when Christ is thine? consider what he is; He is a Father, and a Friend; a Foundation, and a Fountain; a God, and a Guide; a Guard, and a Good; a Rock, and a Portion; to these distinctly. Fear not Death, for Christ is thine, and he is a Father. He is styled the Father of Eternity. Isa. 9.6. Whither should the Child go but to the Father? Whither should the Christian go but to Christ? But, if Christ be a Father, Quest. what manner of Father than is Christ to his Children? What good soever is in any Creature, Sol. is more eminently in Christ. All the dispersed Excellencies that are throughout the Universe, meet in Christ, Psal. 94.9. and concentre in him. He that planted the Ear, shall not he hear? and he that form the Eye, shall not he see? He that gives Ears to others, must needs be all Ear himself; and he that gives Eyes to others, must needs be all Eye himself. Take now the Characters, Properties. and Properties of a (natural) Father, and see how Christ (infinitely) out-bids, and outvies such (a natural) Father. A natural Father pitieth the Child. To be without natural affection, is a sin against Nature. 2 Sam. 18.5. A Father pitieth his Child; yea, than most pitieth him, when he standeth in most need of pity. The Father (then) take the greatest Care, when there is the greatest Cause. When the Child is sick, and weak; under amazing pains, and amusing pangs; when sickness, and weakness, are (upon) the Child, than there is the greatest paternal pity, and affection (unto) the Child. Thus, yea (infinitely more than thus) Christ (as a Father) pitieth his Children. Though Christ as man (had) a Father, yet Christ as God (is) a Father. Psal. 103.13. As a Father pitieth his Children, so Jehovah pitieth them that fear him. A natural Father provideth for his Child. The Father feeds, 2 Cor. 12.14. Psa. 84.11 and the Child; he takes care of the Child at present; and takes care of the Child for the future. Thus Christ; He giveth grace, and glory; he provideth for the Soul here, and hereafter: And no good thing will he withhold from them that walk uprightly. He provideth also for the Body. A natural Father teacheth his Child. I know Abraham, Gen. 18.19. that he will command his children, and his household after him, and they shall keep the way of the Lord. Churches, are taught by Christ. As Christ is the Church's Priest, Mat. 5.1, etc. and Prince, so Prophet. Christ is the Prophet of Prophets. Christ sat down, and taught his Disciples. A natural Father leadeth his Child. Some Children need leading; Prov. 8.20 yea, all very (young) Children stand in need of leading. Christ, is the Leader of the Christian. I lead in the way of righteousness; in the midst of the paths of Judgement. Though a Child of Nature may go without leading. yet a Child of Grace cannot. David, was as good as others at going, Psa. 31.3. and yet he cries for leading. Thou art my Rock, and my Fortress, therefore for thy name's sake lead me, and guide me. A natural Father counselleth his Child. The Child consulteth the Father, 1 King. 2.1, 2, 3. and is counselled by the Father. When the days of David drew nigh that he should die, what grave, and gracious counsel did he give to Solomon his Son! Thus Christ; it is a Dialect becoming a Deity; Isa. 46.10. My counsel shall stand, and I will do all my pleasure. Apollo, was the Oracle of the Heathen, but Christ is the Oracle of the Christian, and he consults (him) as (his) Oracle. A natural Father heareth his Child. A Man will hear a Stranger; hear a Servant; Gen. 22.7, 8. Psa. 34.15 but especially a Son. If Isaac speak, Abraham hears. Thus Christ; the eyes of Jehovah are upon the righteous, and his ears are open unto their cry. A natural Father loveth his Child. Had not Jacob a great love for Benjamin, Gen. 44.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8.5. when the life of the Father was bound up in the life of the Son? But, as a Feather to a Mountain; as a Spark to the Furnance; as a Drop to the Ocean, so is the Love of Man, to the Love of God-Man. In due time; or (according to time) Christ died for the ungodly. A natural Father correcteth his Child. He that spareth the rod, hateth the Son, Prov. 13.24. Isa. 57.17. but he that loveth him chasteneth him betimes. Thus Christ For the iniquity of his covetousness was I wroth, and smote him. Where is the Child but (sometimes) needs the Rod? A natural Father preferreth his Child. The Son; not the Servant, hath the preferrence. Mal. 3.17. Cant. 5.2. Voces amatoriae. I will spare them as a Father his Son that serveth him. Thus Christ; He calls the Church his Love. Open to me my Sister my love, my dove, my undefiled. Are not these (lofty) and (lovely) Strains of Love? Do not these drop (like Honey-combs) sweetness of Affection? Is not the Son (next) unto the Father? A natural Father pardoneth his Child. Absalon conspireth against David, 2 Sam. 14.33. Luk. 7.48. but the Father pardoneth the Conspiracy of the Son. Thus Christ; He said to the City-sinner, Thy sins are forgiven. Sin, must be pardoned, and Christ must be the pardoner. Fear not Death, for Christ is thine, and he is a Friend. As Christ is the (worst) Foe, Cant. 5.16. so he is the (best) Friend. This is my Beloved; and this is my Friend oh Daughters of Jerusalem. But, what manner of Friend is Christ? Quest. Sol. 1. Christ, is a rich Friend. Who can empty the Ocean with a Muscleshell? It would (pose) Men, yea (puzzle) Angels, to bring in the riches of Christ. Eph. ●. 8. That I should preach among the Gentiles the unsearchable riches of Christ. They are not unsearchable in point of seeking, but in point of finding. There are in Christ deep Riches that cannot be sounded, and rich Deeps that cannot be exhausted. Christ, is a Mine of Mercy. Christ is a righteous Friend. There was no Weed in his Garden; no Seam, in his Coat; no Dross, in his Gold; no Rubbish, in his House; no Leaven, Heb. 4.15 in his Heart. Though he was not temptation-less, yet he was corruption-less; though he was not sorrow-less, yet he was sinless. Christ is a real Friend. He is not (counterfeit) but (currant) Coin. There is a Friend which sticketh closer than a Brother. This, is most true of Christ. Husband and Wife, are one Flesh; Soul and Body, are one Person; but Friend and Friend are (if I may so write) one Soul. The Soul of Jonathan was knit with the Soul of David. David had some (real) Friends, as Jonathan; Hushai, and Ittai; but such Friends (now) seem to be gone in Pilgrimage, and their Return is very uncertain; Now Christ is a real Friend. Rev. 1.3. He is (the) true and faithful witness. Christ is a ready Friend. He is ready to give and forgive. Christ is ready to give. 1 King. 3.5. Ask what I shall give thee. It is but ask and having; yea sometimes having without ask. Oh infinite Mercy! Christ is ready to forgive. Psal. 86.5 Christ. is a (present) Help; a Help at Hand. Christ is most near, when the Christian hath most need. Thou Lord art good (saith the Psalmist) and ready to forgive. Christ is a strong Friend. He is the Strength of Israel. He is strong to deliver, and strong to destroy. Christ is strong to deliver. Zach. 2.5. And I saith Jehovah will be a wall of fire: not of Mud, though that may be strong; nor of Brick, though that may be stronger; nor of Stone, though that may be strongest; but of Fire; a wall of Fire round about her, and of glory in the midst of her. What Force, or Fury, can be a match for (that) Christ, who is the Friend of a Christian? Christ is strong to destroy. Pharaoh, and his Host, are drowned, if not damned. The enemy said, Exod. 15.9, 10. I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them: They say, but God do: Thou didst blow with thy wind; the Sea covered them; they sank like lead in the mighty waters. Christ is a loving; yea, everloving Friend. Prov. 17.17. A Friend loveth at all times, and a Brother is born for adversity. Such a Friend is Christ, who as he can as soon cease to be God as cease to be good, so he can as soon cease to live, as cease to love. His Essence and Attributes, are of the same continuance, and will not admit of termination. Christ is a lasting; yea everlasting Friend. Men, are mutable, and mortal, Rev. 1.8, 11. but Christ is an immutable, and immortal Friend. He is Alpha and Omega; Beginning and End; First and Last. Fear not Death, for Christ is thine, and he is a Foundation. A Foundation is the Basis, and Bottom of the Fabric. The whole Stress of the Fabric layeth upon the● Foundation. Behold, Isa 28.16. Quest. Sol. 1. I lay in Zion for a Foundation a stone; a tried Stone etc. But what manner of Foundation is Christ? Christ is an ancient Foundation. Christ, may plead Antiquity. He was (before) the World, Pro. 8.23. for he (made) the World. The World was made by him. I was set up from everlasting. Christ is a perfect Foundation. Christ must needs be perfect, for he is the Persecte●. Heb. 10.14. He is the Finisher, as well as the Author of Faith; of all Grace. By once offering of himself, he hath for ever perfected those that are sanctified. Christ is a suitable Foundation. Is not Bread suitable for the hungry? is not Water, suitable for the thirsty? Christ is the Bread of Life, and Water of Life. Is not that a mighty word? Col. 2.10. Ye are complete in him, who is the head of all principality, and power. Christ is a Safe Foundation. He, that hath Christ for Foundation, shall dwell on high; Isa. 33.16. his place of defence shall be the munition of rocks; bread shall be given him, and his Waters shall be sure Christ is a lovely Foundation. Chrict, Can. 5.10. is a Beauty without a Spot, Absalon, was a Black to this Beauty. He is White and Red. Christ is a precious Foundation. Though Christ was sold for thirty pieces of Silver, Prov. 3.15 yet he was invaluable. He is more precious than Rubies. Christ is a living Foundation. He, that hath the Son, 1 Joh. 5.12. hath life, but he that hath not the Son of God, hath not life. Christ is a lasting Foundation. The material Foundations, of material Fabrics, may rot and decay, Rev. 1.18. but (this) Foundation will not; cannot. Christ is a lasting, yea, an everlasting Foundation. I am he that was dead, and am alive and live for evermore. Christ is a tried Foundation. He hath been tried to purpose; tried to the Life; tried to the Death. He was obedient unto death, Phil. 2.8. even the death of the Cross. Christ is the Sole Foundation. There is not any other Foundation laid; nor to be laid; Other foundation can no man lay, 1 Cor. 3.11. than that already laid, which is Jesus Christ. Fear not Death, for Christ is thine, and he is a Fountain. With thee is the Fountain of Life. These words are metaphorical, and may not the Psalmist (here) allude unto One, or All these three things? Waters; Metals; Veins. Waters. Waters flow from a Fountain. There is the Fountain, 1 Joh. 5.11. and the Stream; the Stream, is fed by the Fountain; flow, from the Fountain. Thus Life, flows from Christ. This life is in his Son. Metals. With thee is the Fountain, or Veins of Lives. All Mineral Veins; the Veins of Gold, and Silver; the Veins of Lead, and of Iron; they lay (as it were) in Bank; in the Bosom, and Bowels of the Earth. Col. 3.3. Thus, Life, lies hid in Christ. For ye are dead, and your life is hid with Christ in God. Veins. The Veins of the Body (as so many Rivers) derive their Blood from the red Sea in Man, which is the Liver of Man. Thus, Christ, is the Ocean of Life, and All that live, are filled with Life (from) Him. Col. 3.4. When he who is our life shall appear, then shall we (also) appear with him in glory. Thus, Christ is Life. But what manner of Fountain is (this) Christ? Quest. Sol. 1. Christ, is a living Fountain. Many, complain of their deadness, and all have cause enough so to do: Oh (saith One) I am dead in the Country! dead in the City! Oh (saith another) I am dead in the Church! dead in the Closet! Soul, Christ is the Fountain of Life, and (this) Christ is (thy) Christ. They have forsaken the Lord, Jer. 17.13 the fountain of living waters. Christ is a loving Fountain. As Christ is the Fountain of Life, so of Love. Christ's Love is a Loadstone; 1 Joh. 4.19. it hath in it a magnetic and attractive Virtue. His Love, is the Cause of Ours; Our Love, the Effect of His. We love him, because he first loved us. We cannot love, until loved. Christ is a lighting Fountain. As Christ is the Fountain of Life, and of Love, so of Light. In thy light shall we see light. As the Firmamental Sun, so the Sun of Righteousness is (purely) seen in his own Light. Oh (say the Soul) I am in the dark concerning promises! in the dark concerning providences! But, Soul, Christ is the Fountain of Light, and (this) Christ, is (thy) Christ. Joh. 8.12. I am the light of the world. Christ is a pure Fountain. Water, in the Fountain, is pure; purely pure. Christ, must needs be a Fountain pure, for he is a Fountain set open for the impure. In that day; what day? The day of the Messiahs coming into the world; In that day, Zach. 13.1. there shall be a fountain opened to the House of Jacob, and to the Inhabitants of Jerusalem, for sin, and for uncleanness. Or, for sin, and for separation from uncleanness. Christ is a peaceable Fountain. As Christ is the Fountain of Life and Love; of Light and Purity, so of Peace. Joh. 16.33. If a man would have peace of Conscience (which is an Anticipation of Glory) he must go to Christ for it. In me ye shall have peace. How prodigious soever the winds be, and impetuous soever the waves be, yet in Christ (for those who are Christ's) there is peace. Oh (say the Soul) my life is Chequer-work! I have my Tones of sorrow, with my Tunes of joy; but, Soul, sorrow not as one without hope, for thou art Christ's, and in (him) there is peace for (his.) Christ is a free Fountain. Wine, and Milk, may be had without Money, and without Price. Is this thy Cry? Oh that one would give me a crumb of the Bread of Lift! Rev. 21.6. a drop of the Water of Life! I will give to him that is athirst of the fountain of the water of life freely. What freer than Gift? Christ is a full Fountain. In Christ, water for Quality and Quantity, Col. 2.9. is ever the same. In him dwelleth all the fullness of the Godhead personally. Christ is an invisible Fountain. This Fountain is not for every eye; Heb. 11.27. it is only for the eye of Faith. Thus Moses saw him who is invisible. Christ is an immutable Fountain. Men, are not the same, but Christ is. Herod, hears John, and yet beheads him. Heb. 13.8 Saul, courts David one day, and seeks to kill him the next; but Christ is the same yesterday, to day, and for ever. Christ is an incomparable Fountain. Christ, had the perfection of Grace as God, and the perfection of Nature as Man. Isa. 46.5. To whom will ye liken me, and make me equal, and compare me, that we may be like? Christ hath not his second. Christ is an inexhaustible Fountain. This Ore, is never goldless; this Sun, is never lightless; this Ocean, Eph. 3.8. is never waterless. That I should preach among the Gentiles the unsearchable riches of Christ. Fear not Death, for Christ is thine, and he is a God. What of a Christ is not called into Question? That Christ is God, I shall endeavour to evince from plain and positive Texts and Truths; from gracious, and glorious Appellations, and Titles; from probable, and promising Arguments, and Reasons. From plain, and positive Texts, and Truths. Thy Throne (oh God) is for ever, Psa. 45.6. Heb. 1.8. and ever. That this is spoken of Christ, is evident: But unto the Son he saith, Thy Throne (oh God) is for ever and ever. Let this mind be in you which was also in Christ Jesus; who being in the form of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 2.5, 6 The word here (Form) signifieth an essential, and substantial Form: Christ was in the form of God; i.e. he was in the Nature and Essence of God: or, in the Glory, and Majesty of God: And thought it not Robbery to be equal with God. Once more; My Lord, Joh. 20.28. and my God. These places are unanswerable proofs of the Deity and Divinity of Christ. From gracious, and glorious Appellations, and Titles. Christ is called I AM. Before Abraham was, I AM. But what is this I AM? Joh. 8.58. This is one of the names of God, this is proper to God, and with this name was Moses sent to the children of Israel. I AM, hath sent me unto you. Exo. 3.14 Now this name I AM, takes in all time past, present, and to come, which speaketh Christ to be a God. Christ is called the chiefest (or Standard-bearer) among ten thousand. Cant. 5.10 Now Standard-bearers are choice men; Elect of the multitude. Christ is called a great God. Looking for the blessed hope, and glorious appearing of the great God, Tit. 2.13. and our Saviour Jesus Christ. Not (only) God, and great God, but also (the) great God. Christ is called the true God. This is the true God, and eternal life. Not a false, but a true God; 1 Joh. 5.20. not an Impostor, as the Jews call him; nor a less Prophet than Mahomet, as the Turks call him; nor a feigned God among the Gentiles, as the blind, and the bloody Papists call him; but (the) true God, and eternal life; being the Author of it, and the Donor of it; the God of it, and the Giver of it. Christ is called God over all. Whose are the Fathers, and of whom (as to the flesh) Christ came, Rom. 9.5. Oecumenius; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is over all, God blessed for ever. Amen. Christ,; is over all; over Angels; over Saints; over Devils. Is not this a (pregnant) proof for the Deity, and Divinity of Christ? Blush (said one) for shame, and be thou confounded (oh thou wretched miscreant Arrius) when thou hearest Christ (by the Apostle) glorified with the Title of God, in the singular number, and with the Article Ho (the) God, (that) God, and yet deniest his Deity: who is over all (the) or (that) God, blessed for ever. Amen. What more legible than the Deity of Christ in this place, with many other places? Christ is called a mighty God. Gi●d thy Sword upon thy thigh oh most mighty! He is mighty; Psa. 45.3. yea (most) mighty. There cometh one after me mightier than I Jesus, was mightier than John? What is a Pharaoh? a Sennacherib? a Mounsieur to this (mighty) Christ? Psa. 89.15 All Nations unto him are but as the drop of a bucket. What is Man to God? I have laid help upon one that is mighty. Yea, Christ is an Almighty God. Rev. 1.8. I am Alpha and Omega, The beginning, and the ending, saith the Lord: which is, and which was, and which is to come, the Almighty. Christ is called the only wise God. To the only wise God our Saviour. 25. Verse of Judes' Epistle. Christ is wiser than men; wiser than Angels; the wisdom of Men; the wisdom of Angels; the wisdom of God; the God of wisdom. Christ is called the End of the Law for righteousness. Rom. 10.4. He is the End of the Law for righteousness to every one that believeth. Thus he is in respect of Nation, whether Jew, or Gentile; in respect of Sex, whether Man, or Woman; in respect of Age, whether Green or Grace; in respect of Degree, whether a Man in his Rags, or a Man in his Robes. Christ is called the Image of the invisible God. Christ is exactly like unto God. Col. 1.15. Who is the Image of the invisible God, the first born of every creature. Christ is called the Desire of Nations. What is there in (any) Nation, Hag. 2.7. that is the Desire of (every) Nation? Christ is the Desire of all that are (actually) his in all Nations. I will shake all Nations, and the desire of all nations shall come. Christ is styled the Saviour of the World. The Father sent the Son to be the Saviour of the World. 1 Joh. 4.14. Now, who below a God can save a Man? Christ is styled King of Saints. Just and true are thy ways, Rev. 15.3. thou King of Saints. Christ, hath a Kingdom (in) this World, though his Kingdom be not (of) this World. Christ, hath a Kingdom, and his Saints are the Subjects of (his) Kingdom. Christ is King of Kings, and Lord of Lords. The Kings of Tarshish, Rev. 17.14. Psal. 72.10, 11. and of the Isles, shall bring presents; the Kings of Sheba, and Seba, shall offer gifts; yea, all Kings shall fall down before him; all nations shall serve him. As Christ is King of Saints, and of Zion, so he is to be King of Nations. Christ is the Father of Eternity. Christ (as God) is from Eternity, and the Father of Eternity. Abi Gnad. Isa. 9.6. His name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, (the Father of Eternity, so the Hebrew) the Prince of Peace. Christ is (the Bread of Life. I am (that) Bread of Life. Christ is not (only) Bread, and Bread of Life, Joh. 6.48. but (also) by way of Emphasis (the) or (that) Bread of Life Christ is (the) Water of Life. I will give unto him that is a thirst, Rev. 21.6. of the fountain of the water of life freely. Now, is not he God, who is the Bread of Life, and Water of Life? Christ is called the Rock of Ages. Christ (was) the Rock for Old Testament Saints, 1 Cor. 10.4. and Christ (is) the Rock for New Testament Saints. They all drank of that Spiritual Rock that followed them, and that Rock was Christ. Christ is called Emmanuel. A Virgin (and yet with child) shall bring forth a Son, Mat. 1.23. and his name shall be called Emmanuel, which (being interpreted) is, God with us. As God (for) Us, so God (with) Us. Christ is called Jesus. Thou shalt call his name Jesus, for he shall save his people from their sins. Mat. 1.21. This name (Jesus) is originally Hebrew, and it is a sweet word; a word sweetly sweet. Had it not been much better for Thee, and for Me, not to have had (a) Name, than for Us not to believe in (this) Name? This Name is Honey in the Mouth; Music in the Ear; a Jubilee in the Heart. Christ is called Jehovah. Is not this a great, and a good Name? What Mortal (though the greatest Rhetorician) is able to express the greatness and goodness of (this) Name? Jer. 23.6. In his days Judah shall be saved, and Israel shall dwell safely; and this is the name whereby he shall be called, Jehovah our Righteousness. Now, do not these various Titles speak Christ to be a God? From probable and promising Arguments and Reasons. He (from whom Salvation is) must be God, but (from Christ) Salvation is, therefore Christ is God. Psal. 68.20. He that is our God, is the God of salvation, and unto God the Lord belong the Issues from death. Salvation is a sweet word to a dark, and doubting soul; to a desponding and despairing soul, and (this) Salvation is from Christ. There is salvation in none other. Say unto my soul, Psal. 35.3.2 I am thy salvation. He (who is the Object of Faith) must be God, but Christ is the Object of Faith, therefore Christ is God. Let not your hearts be troubled, Joh. 14.1. ye believe in God, believe also in me. Not that Christ commands, or approves a Stoical Apathy, as if his Disciples should put off natural affection, and be troubled at nothing; but he would not have their hearts like water muddied, and stirred; not full of vehement commotion, and perturbation, as the Greek word signifieth: Let not your hearts be (thus) troubled; ye believe in God, believe (also) in Me. Rom. 3.26. The person of Christ, is the Object of Faith. That he might be just, and the justifier of him that believeth in Jesus. He (who is the Life of His) must Himself needs be God; but Christ is the Life of His, therefore Christ is God. Joh. 11.25 I am the Resurrection, and the Life. The life of Nature, of Grace, and of Glory, are from Christ; Col. 3.4. When he who is our life shall appear. He (who is Life to Himself) must be God; but Christ is Life to Himself, therefore Christ is God. I am he that was dead, Rev. 1.18. and am alive, and behold I live for evermore. God (as Father) hath communicated unto Christ (as Son) his whole Essence. Joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself. He (that can turn Water into Wine, and heal with a word) must be God; but thus Christ did, therefore Christ is God. Satan (may) work wonders, and Magicians (by the help of Satan) (did) work wonders, but miracles are out of the sphere of Satan. A miracle is a rare work; John. 2.9, 11. Joh. 4.50, 54. apparently wrought by the power of God, far above Nature, and all (natural) causes. Christ turned Water into Wine, and this is called a miracle. Christ (also) healed with a word; for he said unto the Nobleman, Go thy way, thy Son liveth: This (also) is called a miracle. Now, is not this Christ a God? He (that was before all things) must be God; but Christ was before all things, therefore Christ is. God. I was set up from everlasting. Pro. 8.23. In (time) Christ ●vas sent out, but from (everlasting) was Christ set up. He is before all things, Col. 1.17. and by him all things consist. He (that is God's Fellow) must needs be God; but Christ is God's Fellow, therefore Christ is God. Awake, oh sword, against my Shepherd, Zach. 13.7 and against the man that is my fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proximum meum. My Fellow; my Citizen; so the Septuagint. My nearest; that is next unto Me; so Junius. Thus, Christ is; he is nearest unto God; his Session is at the right hand of God: He is next unto God; Father, and then Son. Mark 14.27. That this place is (principally) to be understood of Christ, is evident by the Evangelist; For it is written, I will smite the Shepherd, and the sheep shall be scattered. He (who gave a Resurrection to Himself, ) must be God; but Christ gave a Resurrection to Himself, therefore Christ is God. Joh. 2.19, 21. Christ (told the Jews) that he would give himself a corporal, and numerical Resurrection; Destroy this Temple, and in three days I will raise it up; but he spoke of the Temple of his body. When (therefore) ye read that God raised him from the dead (as ye often may) ye may (then) understand it of the Deity. Christ (also) seems to insinuate this, when (speaking of his Life) he saith, I have power to lay it down, Joh. 10.18. and I have power to take it up again. He (that can give a Resurrection to others) must be God; but Christ can give a Resurrection to others, therefore Christ is God. Lazarus, come forth, Joh. 11.43, 44. and he that was bound came forth. That Christ (did) raise, is evident; that Christ (will) raise, is as evident: This is the will of him that sent me, Joh. 6.40. that every one which seethe the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. He (that made all things) must be God; but Christ made all things, therefore Christ is God. All things were made by him, Joh. 1.3. and without him was not any thing made, that was made. None can create but God only. Though Christ be less than the Father in respect of his Humanity, yet he is equal unto the Father in respect of his Divinity, Jer. 10.11 for all things were made by him. The Gods that have not made the Heavens and the Earth, even they shall perish from the Earth, and from under these Heavens. He (unto whom divine Adoration is due) must be God; but unto Christ divine Adoration is due therefore Christ is God. Mat. 4.10 This Doctrine, Christ them; elf preached to Satan; Thou shalt worship the Lord thy God, and him only shalt thou serve. As if Christ had said, Satan, thou art not God, therefore I must not worship Thee to get all the world. Acts 14.13, 14, 15 And, as Satan must not, so Man must not be worshipped: Not Magistrates; not Ministers; Paul and Barnabas would not be worshipped. Rev. 22.8, 9 And, as Men must not, so Angels must not be worshipped: They are fellow-servants; worship God. He (who is Omniscient) must be God; Joh. 21.17. but Christ is Omniscient, therefore Christ is God. Lord, thou knowest all things. Christ knoweth all things, as if he had but one thing to know. He knoweth all things done in Romish-Conclaves, and in English-Cabals. Come, Joh. 4.29. see a man that told me all things that ever I did, is not (this) the Christ? He (who is Omnipotent) must be God; but Christ is Omnipotent, Matth. 28.18. therefore Christ is God. All power in Heaven, and in Earth, is devolved upon Christ. Christ is the power of God; yea, the God of power. The Lord God Omnipotent reigneth. Rev. 19.6. This power can overpower all power. He (who is Omnipresent) must be God; Psa. 139.7 Hic & ubiquè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 4.10. but thus Christ is, therefore Christ is God. Whither shall I go from thy Spirit? or, whither shall I flee from thy presence? Christ (as God) is Here, and every where. He that descended is the same also that ascended far above all Heavens: To what end? That he might fill, or fulfil all things; for the Greek word signifieth both. He is ascended far above all visible Heavens, into that Heaven which is invisible to us on Earth: But to what end? In order to the filling of Heaven and Earth with his presence; in order (also) to a fulfilling of all the Prophecies concerning Himself. He (who is All in All) must be God; but Christ is All in All; therefore Christ is God. Col. 3.11. Where there is neither Jew, nor Greek, Barbarian, Scythian, bond nor free, but all things, and in all things, Christ. Thus, Christ is the way (from) the Father, and the way (to) the Father. Christ is the way (from) God to the Soul. I will give thee for a Light to the Gentiles, Isa. 49.6. that thou mayest be my salvation to the ends of the earth. Christ is the way (for) the Soul to God. I am the way, the truth, and the life, Joh. 14.6. no man cometh unto the Father but by me. If Christ be thus, than he is God. He (that shall come from Heaven waited by Angels, 2 Thes. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whose Voice shall raise the dead) must be God; but (thus) Christ shall come, and (do) at his coming. He shall be revealed from Heaven with his mighty Angels. The Angels of his power; Greek. And (that his Voice shall raise the dead) is as evident: Marvel not at this, Why? Joh. 5.28, 29. for the hour is coming, and new is, when all that are in the graves shall hear his voice, and shall come forth; they that have done good to the Resurrection of life, and they that have done evil to the Resurrection of damnation. He (who is all Eye) must be God; but Christ is all Eye, therefore Christ is God. Christ is all Eye, Bernardus non vidit emnia. Joh. 1.48. Act. 9.11. and seethe all things, as if he had but one thing to see. When thou wast under the figtree I saw thee. Man seethe not all things, but Christ doth; He is light of life, and life of light: As he saw Nathaniel under the Figtree, so he saw Paul in the Closet: Go, for behold he prayeth. Bernard had a film upon his Eye, but Christ hath none; he seethe all things at once. He (who is all Ear) must be God; but Christ is all Ear, therefore Christ is God. This poor man cried, Psal. 34.6. and the Lord heard him, and saved him out of all his troubles. Though Christ be in Heaven, he can hear thee in a wood; hear thee in a wilderness; hear thee in the Church, or in the Closet; hear thee in the City, or in the Country; hear thee upon a Common, or in a Cottage. Psal. 34.15. The eyes of Jehovah are upon the righteous, and his ears are open unto their cry. Christ is all Ear, and heareth all things, as if he had but one thing to hear. He (that can forgive sin) must be God; but Christ can forgive sin, Mark 2.5. therefore Christ is God. Who can forgive sins but God only? Pardon of sin, is a singular mercy of the plural number, Aug. Psa. 103.3 to a convinced and converted soul; to a desponding and despairing soul; to a distressed, and deserted soul. Lord (saith one) here beat me, or buffet me; here break me, or banish me; here bleed me, or burn me, so thou wilt (hereafter) save me. Who forgiveth all thine iniquities. He (that shall judge the world) must be God; but Christ shall judge the world, therefore Christ is God. The Father judgeth no man, but hath committed all judgement to the Son. Joh. 5.22. Ah! how amazing, and amusing, how confounding, and consternating, will that Day be, when He who is another's Saviour, shall be thy Judge? He hath given him authority to execute Judgement also, Joh. 5.27. because he is the Son of Man. Christ, is such a Judge, as that the power of the powerfullest cannot daunt; the wealth of the wealthiest cannot bribe; the wit of the wittiest cannot delude. Christ, is such a Judge, as that there is no appealing (from) his Sentence, nor repealing (of) his Sentence. I charge thee therefore before God, 2 Tim. 4.1. and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and his Kingdom. Now He (who is Judge) is God, but Christ is Judge, therefore Christ is God. Fear not Death, for Christ is thine, and he is a Guide. Christ, is a person of the greatest Conduct, and those (actually his) are under his conduct, from Earth to Heaven; from Grace to Glory. That Christ is the Leader of his, Joh. 10.3. is evident: He calleth his own sheep by name, and leadeth them out. That Christ is the Leader of his from Earth to Heaven; from grace to glory, Rev. 7.17. is as evident: The Lamb which is in the midst of the Throne shall feed them, and shall lead them to living fountains of waters, and God shall wipe away all tears from their eyes. In Heaven there are Triumphs without Tears, and Tunes of Joy without Tones of Sorrow. Psa. 73.24 Thou shalt guide me with thy counsel, and afterwards receive me to glory. But what manner of Guide is Christ? Quest. Sol. 1. Christ is an incomparable Guide. Some have been excellent for conduct: for conduct at Sea; for conduct at Land; but Christ exceeds, and excels all. No wonder (now) ye have that negative precept; Trust ye not in a friend, Mich. 7.5. put ye not confidence in a Guide; keep the doors of thy mouth from her that lieth in thy bosom. Christ is a careful Guide. There was never any one so careful of Souls, as Christ was. Oh how careful was he of the Jews! Why will ye die oh house of Israel? Is it not enough that (I) die, but will (ye) die also? Let me die, that ye may live; let me be crucified, that ye may be crowned; let me be made a curse, that ye may have a crown. Why will ye die, oh house of Israel? Oh how careful was Christ of the man that fell among Thiefs! Luke 10.33, 34, 35. He bond up his wounds; poured in Oil and Wine; set him upon his own Beast; brought him to an Inn; paid his Reckoning; took care of him at present, and (also) for the future. Christ is a gracious Guide. Christ leads not in a way of sin, but in a way of grace; not in a way of unrighteousness, but in a way of righteousness. Prov. 8.20 I lead in the way of righteousness, in the midst of the paths of Judgement. Christ leadeth in foul, as well as in fair ways, and in foul, as well as in fair weather. Christ is a gentle Guide. There is not that Gentleness in a Mother, to lead a sick, and a weak child, that there is in Christ to lead a sick, and a weak Christian. He shall feed his flock like a Shepherd: is here all? Isa. 40.11 No, He shall gather the Lambs with his arm: is here all? No, He shall carry them in his bosom: is here all? No, And shall gently lead those that are with young. Christ is a peaceable Guide. Christ leadeth in his own ways, and they are ways of pleasantness; and in his own paths, and they are paths of peace. Luk. 1.79. Christ came to give light to them that did sit in darkness, and in the shadow of death, and to guide their feet into the way of peace. Christ leadeth (unto) and (after) Himself, and He is the peace of His. Christ is a profitable Guide. Christ leadeth the soul (unto) the Gates, Psal. 23.1, 2. Marg. and then passeth the soul (through) the Gates into the City. Christ leadeth by (still) waters, unto (fresh) pastures. The Lord is my Shepherd, I shall not want: He maketh me to lie down in pastures of tender grass; he leadeth me beside the waters of quietness. Christ is a desirable Guide. Was Titus called the Desire of Mankind? Psa. 73.25 what may a Jesus then be called? Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. There is nothing in Christ but what is truly desirable, and there is nothing truly desirable but what is in Christ. Christ is a delectable Guide. Christ's Voice hath a mighty, yea an almighty Influence. Christ did but speak for Matthew, Mat. 9.9. and he had him. He saw Matthew sitting at the receipt of custom, and said unto him, Matthew, follow me; And he arose, and followed him. If Christ calleth to come, he causeth to come. Christ is a prudential Guide. David was wise as a Man, Pro. 8.14. but Christ is wise as a God. Solomon was wiser than all men, but Christ is wiser than all Angels. Is not that a (lofty) as well as a (lovely) Strain? I am Understanding. Christ is a gradual Guide. Growth in Grace, is emblem'd by the waters of the Sanctuary, and Christ leadeth in Sanctuary-waters. Ezek. 47.3, 4, 5. The waters were first to the Ankles; then to the Knees; then to the Loins; then a River that could not be passed over. Now, those (actually) Christ's, are under a gradual leading of Christ from one degree of grace to another. Christ is a regular Guide. Christ leadeth rightly; yea in a way of Rightness. The Serpent led●eth a wrong way, but the Son leadeth a right way. If Christ leadeth to binding; to bleeding; to banishing; to burning, yet he leadeth (his) a right way; for he leadeth them into Heaven. If Christ leadeth through the Red Sea, and through the wilderness, yet he leadeth a right way; for he leadeth (his) into Canaan. Though Christ leadeth by the Cross, yet he leadeth unto the Crown; and though he leadeth through a Cottage, yet he leadeth unto a Palace; unto a Paradise. God did not lead the children of Israel through the way of the Land of the Philistines (though that was near) but he led them about through Exod. 13.17, 18. the way of the wilderness of the red Sea; and yet he led them a right way, This was (Gods) way, and (his) way, is a right way. Hos. 14.9. As the ways of the Lord are right, and the just shall walk in them; so Christ leadeth a right way; for though he leadeth (his) unto the Grave, yet he leadeth (his) unto Glory. Christ is a continual Guide. Did Christ lead thee yesterdey? he will lead thee to day: Doth he lead the to day? he will lead the for ever; for yesterday, to day, and for ever, he is the same. Many persons embitter their sweets; add to their own Burdens; dig their own Graves, by (anticipating) providences, and not reflecting that truth; Mat. 6.34. Sufficient unto the day is the evil thereof. Oh (saith one) what shall I do when Poverty and Prison come? Oh (saith another) what shall I do when the Sword and the Plague come? Oh (saith a third) what shall I do when Fire and Famine come? Oh (saith a fourth) what shall I do when the Rack and thee Stake come? But, sufficient unto the day is the evil thereof: He that (now) leadeth, will (then) lead, if these things come before thou goest off the Stage. Isa. 58.11. Marg. The Lord shall guide thee continually, and satisfy thy Soul in drought; and make fat thy bones; thou shalt be like a watered garden, and like a spring of water, whose waters (lie, or deceive) not. Fear not Death, for he is thine, and he is a Guard. For; And (so Junius and the Greek, and the Hebrew.) Zach. 2.5. And I (saith Jehovah) will be a wall of Fire round about her, and of Glory in the midst of her. Who will adventure upon a wall of Fire; Psa. 125.2 As the mountains are round about Jerusalem (to fortify and defend that) so Jehovah is round about his People (to fortify and defend them) from henceforth, and for ever. But here are two Questions (How and Why) Christ is a wall of Fire, Quest. or Security, unto his Church? But how is Christ a wall of Fire, or Security, 1 How. to his Church and People? In a twofold respect; his Justice, and his Mercy. Sol. In respect of his Justice. We (usually) and yet (truly) say, It is Justice to give every man his due, or his own. Justitia est, suum cuique tribuere. Act. 1.25. Hell, is a Sinners own; this He hath merited: The wages of sin is death; The first, and the second Death. Judas went to his own place. And, as He● is a Sinners own, so Heaven is a Saints own; this Christ hath merited. I give unto them eternal ace. Eternal life is made up of Grace, and of Glory; this life Christ giveth as his Mercy, Joh. 10.28 and as his Merit. Persons are (variously) bound; some (through grace) are bound for Heaven, but most (through sin) are bound for Hell; now, it is a righteous thing with Christ, to send persons to (various) ports, according as they are (varionsly) bound. Mat. 25.46 These. (those on the left hand) shall go into everlasting punishment, but the righteous (those on the right hand) into use everlasting. Justice is one of Christ's Attributes, and he is infinite in Attribute, as well as in Essence; Now, if he should lose one Attribute, might he not lose every Attribute, and so cease to be God? 2 Thes. 1.6. It is a righteous thing with God to recompense tribulation to those that trouble you. It is most agreeable to Justice, that the persecuting) should not go unpunished; and that the (persecuted) should be righted in (another) world, who suffer, and can have no right in (this) world. In respect of his Mercy. Christ is more merciful, than His can be sinful. The Mercy of Him is a larger Territory than the Iniquity of His. Rom. 5.20, 21. The Law entered, that the Offence might abound; but where sin abounded, grace did much more abound; That as sin reigned unto death, so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord. Mercy, as it is (Man's) Mirror, so it is (Christ's) Motive, Mich. 7.18. and Element, for he delights in Mercy. If his children forsake my Law, and walk not in my Judgements; If they break my Statutes, and keep not my Commandments; Psal. 89.30, 31, 32, 33. what then? must they lie down in sorrow now? must they go to Hell now? No: Then will I visit their transgression with the Rod, and their iniquity with stripes; Nevertheless, my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. Christ, had rather draw Lines of Love, than of Wrath; and writ in Honey, than in Gall. Christ's Mercy, is as aged, and long-lifed, as Himself. The mercy of Jehovah is from eternity, to eternity, upon them that fear him, Psal. 103.17. and his righteousness unto children's children. Now, if ye reflect the Justice of Christ, or the Mercy of Christ, he is a wall of Fire, or Security, to the Church of the firstborn, whose names are written in Heaven. A wall of Fire, round about her. Why. But why is Christ a wall of Fire, Quest. 2. or Security, to his Church, and People? Because it is his pleasure so to be. Reas. 1. Sic volo, sic jubeo, stat pro ratione voluntas. That is too lofty a Strain for any below a Christ; As I will, so I command; my will, shall stand for a Law. Christ, is God, and his will is his Rule. Is not that a high, as well as a holy Strain? Father, I will, that those which thou hast given me be with me where I am, that they may behold my Glory which thou hast given me. Is not this a Kingly Strain? Father, I will. Joh. 17.24. Mat. 8.2, 3, 4. The Leper comes to Christ, and says, Lord, if thou wilt, thou canst make me clean: Jesus put forth his hand, and touched him, saying, I will, be thou clean: And immediately his Leprosy was cleansed. Because, it is his promise to be so. Christ, hath promised to keep his Church, and he will keep his promise. ja that day, Isa. 27.2, 3 cry ye to her a Vineyard of red Wine; I Jehovah do keep it, I will water it every moment; ●est any hurt it, I will keep it night and day. Not, super hunc Petrum, but super hanc Petram. Mat. 16.18. All time, is divided into Night, and Day; Night, and Day, comprehend all Time. For Christ then to keep his Church Night, and Day, is, for Christ to keep it constantly; continually, and without intermission. Thou art Peter; thou art a Fisherman; at best, but a Fisher of men; and upon this Rock; not upon this Peter, but upon my Self, will I build my Church, and the gates of Hell (all the power and policy of Hell) shall not prevail against it. Here, is promise, as well as pleasure. Christ, will be a wall of Fire to His, because they are his Jewels. Will not a man (that is not defective in his prudentials) secure his Jewels? Mal. 3.17. They shall be mine in that day when I make up my Jewels, and I will spare them as ● Father his Son that serveth him. If an House be on Fire, the Owner of it will first take care of his Wife, and Children; then of his Jewels, and last of all, of his Lumber, and Rubbish. Christ, Psa. 135.4 secures (first) his people, for they are his Jewels; the world, is but Lumber and Ruhbish. As Christ hath a People, and a Treasure, so it is a peculiar People, and Treasure. For the Lord hath chosen Jacob unto himself, and Israel for his peculiar Treasure. The Relation between Christ, and his Church, call for this, and carry the reason of it. Christ, and his Church, are inwardly, and intimately related; therefore will he be a wall of Fire round about her. He that sanctifieth, Heb. 2.11. and they who are sanctified, are all one; of one piece, of one pedigree; of one family; having one and the same Father. Go (said Christ to Mary) and say to the Brethren, Joh. 20.17. I ascend to my Father; and your Father; to my God, and your God. The Appellations of Christ, and his Church, call for this, and carry the reason of it. 1. The Church is Christ's Love, and Christ is the Churches Beloved. That the Church is Christ's Love is evident: I have forsaken mine house; I have left my heritage; Jer. 12.7. I have given the Love of my Soul (so the Margin) into the hands of her enemies. That Christ, Cant. 2.10 is the Churches Beloved, is as evident. My Beloved spoke, and said unto me, rise up my Love, my fair one, and come away. Christ, is the Head, and the Church is the Body. For the Husband is the Head of the Wife, Eph. 5.23. even as Christ is the Head of the Church. And, as Christ is Head, so the Church is Body. Ephes. 1.22, 23. Hath given him to be Head over all things to the Church, which is his Body, the fullness of him that filleth all in all. It is not the Prince, nor the Pope, but Christ that is Head of a Church Evangelically constituted. Christ, is the Foundation, and the Church is Fabric. 1 Cor. 3.11. Psa. 23.6. That Christ is Foundation, is legible. Other Foundation can no man lay, than that already laid, which is Jesus Christ. That the Church is Fabric, is as legible. I will dwell in the House of the Lord for ever. Christ is the Husband, and the Church is Spouse. That Christ is Husband, Isa. 54.5 is apparent. Thy Maker, is thy Husband, the Lord of Hosts is his name, and thy Redeemer the holy One of Israel, the God of the whole Earth shall he be called. That the Church is Spouse, is as apparent. Come hither, Rev. 21.9. and I will show thee the Bride, the Lamb's Wife. Now, is Christ the Lover, and will he not secure his Love? Is Christ Head, and will he not secure his Body? Is Christ Foundation, and will he not secure his Fabric? Is Christ the Husband, and will he not secure his Wife? Will he not be a wall of Fire round about his Church, and People? If any shall Object, Obj. is Christ a wall of Fire to Christians, when Christians burn to Ashes in the fire? This, is strange, and it is a Paradox indeed. As it is true, this is a Paradox, it is as true, Sol. that it is an Orthodox-Paradox. Though Christ be not always a wall of Fire about the Bodies, and Baskets of His, yet he always is about the Hearts and Souls of His. Blessed Bainam (that Maryan-Martyr) in the midst of the Flames, called, Oh ye Papists, ye look for Miracles; here is one; though half my Legs, and half my Arms are burned, yet (in this Fire) I feel no more pain, than if I were in a Bed of Down, and it is unto me as a Bed of Roses. Now, though those (actually Christ's) may be banished, yet not damned; though burned, yet not damned. Rom. 8.1. There is no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Fear not Death; for Christ, is Thine, and he is a Good. The Lord is good, his Mercy is everlasting, Psa. 100.5. and his Truth endureth from generation, to generation. Now, Christ, is Lord. The Lord said unto my Lord. Luk. 17.5. The Father said unto the Son. The Apostles said unto the Lord, Increase our Faith. Praise ye the Lord, for the Lord is good. Or according to the Hebrew; Praise ye Jah, for Jehovah is good; or Goodness. Now, Christ, Halelujah ki tob Jehovah. Psa. 135.3 Jer. 23.6. hath this name of Jehovah also. In his days, Judah shall be saved, and Israel shall dwell safely; and this is the name whereby he shall be called, Jehovah our Righteousness. Christ, is good; very good; a great good; the greatest good. But what manner of Good, is this good Christ? Quest. Sol. 1. Christ, is a substantial Good. He▪ who is a Soul Good, must needs be a substantial Good; but Christ is a Soul Good, and the Soul of every Good. He, who is All (from) the Father; (to) the Father, and (with) the Father, must Himself be a Soul Good; but thus Christ is. Mat. 3.17. This is my beloved Son, in whom I acquiesce. Creatures, are good, as they come (from) God; are enjoyed (with) God; are improved (for) God; but, these lesser and lower things, these dirty, and drossy things, are not a Soul good, abstracted from Christ. Christ, is not a shadowy, but a substantial good. The Psalmist (speaking of some that had a full Table, and a full Cup; that had an Affluence, and Confluence of these poor, and perishing things) call them happy: Psal. 144.12, 13, 14, 1●. Happy is the people that is in such a case: This is a kind of happiness, and this goes for happiness, with those that cannot see through this world, and graciously take a prospect of that within the Veil; but then there is another, and a better happiness opposed, and interposed. Yea, happy, or (blessed) is that people, whose God is Jehovah. The other, is the shadow of Happiness; the shell of Happiness; the show of Happiness; this, is a real, and substantial Happiness; our Felicity, is bound up in our propriety in God, and Christ; in God, through Christ. Christ, is an essential Good. Christ, is good as God, Bonum complexum. Psa. 136.2 Mat. 19.19. for He is God. Christ, is a complex Good, a complicated Good. Christ, is God; yea, the God of Gods. O give thanks unto the God of Gods! for his mercy endureth for ever. Now, God, is (so) good, that he (only) is said to be good. Why cal●est thou me good? there is none good but one, that is God. If thou dost not acknowledge me to be God, why callest thou me good? for, God is essentially good; originally good; the Original of good. Christ, is an impartial good. Christ, is no respecter of persons; Acts 10.34, 35. but in every Nation, he that feareth God, and worketh Righteousness, is accepted with him. Christ, hath not any distinguishing kindness, but for those (for) whom he died, and (within) whom he liveth. Christ, hath as great kindness for him that sitteth upon the Threshold, as for him that sitteth upon the Throne. The Peasant, hath as much kindness from Christ as the Prince. Circumcise the foreskin of your hearts, and be no more stiffnecked: why? for Jehovah your God, is the God of Gods, Deut. 10.16, 17. and Lord of Lords; a great God, mighty, and terrible, that regardeth not persons, nor taketh reward. Christ, is an universal Good. Christ, is unlike some men, good to some, but not to All; they will smile some, but frown others; they will do good to some, but do evil to others; but, Christ is good to All; He causeth the Sun to shine upon the good, and bad, and the rain to fall upon the j●st, and unjust. As Christ is an universal Good in Himself; He was made sin for us, 1 Cor. 5.21. Psa. 145.9 who knew no sin (by Himself) that we might be made the righteousness of God in Him; So he is universally good to others. The Lord is good to all, and his tender mercies are over all his works. Christ, is an unchangeable Good. What changes soever are made (by) Christ, there are no changes made (in) Christ. I am Jehovah, and I change not; Mal. 3.6. therefore ye Sons of Jacob are not consumed. Christ, is always of one and the same mind, and that is a mind to do good by all that he does, or suffers to be done, to his believing one's; to his beloved ones. Times, may be changed; men, may be changed; but Christ changeth not● Jesus Christ, yesterday, to day, Heb. 13.8 and for ever the same. Christ, is a suitable Good. Christ, is an adequate good to the Soul, and nothing below a Christ, will suit, and serve the Soul: The Soul, must have that which will quadrare with it, and be an adequate good to it. The Soul, is an excellent piece; is an excelling piece; it is the Breath of God; the Beauty of Man; the Wonder of Angels; the Envy of Devils: Now, all below a Christ, is below this Soul. All, short of a God in Covenant, of a God in Christ, will not suit, and serve this Soul, if throughly awakened. The Soul, is such a Jewel, that no thing can be given in exchange for it. Mark 8.37. What can be given in exchange for the soul? The Soul, is so noble, that it is below a gracious Soul, to live upon any thing below a Christ. This Soul, may look upon the Stream, but it lives upon the Fountain; may look upon the Water, but it lives upon the Angel; may look upon the Cabinet, but it lives upon the Jewel; may look upon the Field, but it lives upon the Pearl. Christ, is the object of the Saints Desire, and Delight. Whom have I in Heaven but Thee? Psa. 73.25 Bonum, in quo omnia sunt bona. and there is none upon earth that I desire besides Thee. Christ, is that Good, in whom is all Good, and nothing but Good. He, that can answer the desires of the heart, must needs Himself be a suitable good; but this Christ can do. Psa. 37.4 Delight thyself in the Lord, and he shall give thee the desires of thine heart. Heart-desires, are great desires; are greatest desires; are the best desires: Now, it is Christ's Prerogative Royal to give the Desires of the Heart. A Master, may give much; a Father, may give more; these may give Bags, and Barns; House, and Land; Silver, and Gold; but they cannot give Grace, and Glory; they cannot give Christ; more of a Christ; more of the Grace of Christ; and more of the Spirit of Christ. It is time (now) to distinguish between our Goods, and our Good; between our Goods, and our God. Christ, is a seasonable Good. As there is a season for every thing; so every thing is beautiful in its season. To every thing there is a season, and a time for every purpose under the Heaven. Now, Christ, as he is the Author of good, so he is the Timer of good; and, if he be the Timer of good, then certainly he must needs be a Timely-good. The season of a mercy, greatly accents the mercy. Gen. 22.13. For a Lamb to be caught by the Horns in a Thicket, when the Knife was in the hand of the Father, to slay the Son, was in season. Exod. 14.16. Dan. 3.24, 25. For the Waters to divide, and Sea become Land to the Israelites, when the Egyptians were in the pursuit of them like so many armed Furies, was in season. For the three Children, to be in the Furnace, and for Christ then to appear with them, and make up that holy Mess, was in season. For a Soul to be afflicted, Isa. 54.11 tossed with tempest, and not comforted; and for Christ (then) to say, I will lay thy Stones with fair colours, and will lay thy foundations with Saphires; is not this in season? For the Soul to be dark, and for Christ to enlighten it; for the Soul to be dead, and for Christ to enliven it; for the Soul to be doubting, and for Christ to resolve it; and for the Soul to be distressed, and for Christ to relieve it, is not this in season? In my distress, Psa. 120.1 I cried unto the Lord, and he heard me. For a Soul to be hard, and for Christ to soften it; for a Soul to be haughty, and for Christ to humble it; for a Soul to be tempted, and for Christ to secure it; and for a Soul to be wounded, and for Christ to heal it, is not this in season? I, even I, am he, that comforteth Thee. Isa. 51.12.8. Christ, is a satisfying Good. A Wooden Loaf; a Silver Loaf; a Golden Loaf, will not satisfy a hungry man; the man must have Bread. The Dainties, and Dignities of the World; the Grandeur, and Glory of the World; the Plenty, and Prosperity of the World; the Puff, and Popularity of the World, will not satisfy a soul sailing by the Gates of Hell, and crying out of the Depths; it must be a Christ. Children, or I die, was the cry of the Woman; a Christ, or I die; a Christ, or I am damned, is the doleful Ditty, and doleful Dialect, of a despairing, or desponding Soul. He, that loveth silver, Eccl. 5.10 shall not be satisfied therewith, nor he that loveth abundance with increase. It is a good observation, that the World is round, but the Heart of man is triangular: Now, all the Globe of the World, will not fill the triangular Heart of man. What (of) the World, and (in) the World can give quietness, when Christ (the Sun of Righteousness) goes down upon the Soul? The Heart is a Threesquare, and nothing but a Trinity in Unity, and an Unity in Trinity, will satisfy this. Not Riches, nor Relations; not Barns, nor Bags, will satisfy a convinced, and deserted Soul: Abite hinc; abite longé. This person can say concerning his Bags, as a great person upon a sick (if not upon a dying) Bed did concerning his Bags, Away, and away for ever; though there be Bag upon Bag, yet they are altogether insignificant in a dying hour; these Bags, they are but as so many cyphers (before) a figure, or (without) a figure. This is the cry of despairing, and desponding Souls; Oh satisfy us early with thy mercy, Psa. 90.14 that we may rejoice, and be glad all our days! Christ, is an incomparable Good. Christ, is the chiefest Good. As he is the Gift of Gifts: Summum Bonum. If thou knewest (the) Gift of God: So, Christ, is the Good of Goods. Joh. 4.10. He is much fairer than the Sons of Adam. Christ, as God, had the perfection of Grace; and as Man, Psa. 45.2. had the perfection of Nature. All, are Blacks, to this Beauty. Publius Lent●lus, Precedent in J●dea, in the days of ●●erius Caesar, wrote an Epistle to the Senate at Rome, concerning Jesus Christ, and saith (among other things) that for his singular Beauty he surpassed the Children of men. Christ, is an eternal Good. Things below, are mutable, and mortal; mutability, and mortality, are stamped upon, and legible in the face of all things here below. Riches make to themselves wings. Ye shall not need to send them away, they will go away without sending. Places, are wasted: What is Nineveh, Jo●. 4.11. that great City, wherein were more than six score thousand persons, that could not discern between their right hand, and their left? It is reduced to a small Village. What shall we say of Jerusalem, the City of God? the perfection of Beauty? the Joy of the whole Earth? Not one stone was left upon another. It's true of persons, as well as places. The Patriarches are dead; the Prophets are dead; the Apostles are dead. Zach. 1.5. Our Fathers, where are they? and the Prophets, do they live for ever? But Christ, is an eternal Good. Consider Christ as God, and so Eternity is his Mansion, and his Measure. Consider Christ as God, and Eternity is his Mansion. Isa. 57.15. Thus saith the high, and lofty one that inhabiteth Eternity, whose name is holy, etc. Look upon Christ as God, and so Eternity is his Measure. Psa. 90.2. From Eternity, to Eternity, thou art God. Fear not Death, Christ, is thine, and he a Rock. Led me to the Rock that is higher than I Psa. 61.2. Though David was high, Christ was higher; though David was King of Israel, yet Christ was Rock of Israel. As Christ was the Rock of Old Testament Saints, so he is the Rock of New Testament Saints. They all drank of that spiritual Rock that followed them, 1 Cor. 10.4. Quest. Sol. 1. and that Rock was Christ. But, what manner of Rock is this Rock? Christ, is, a high Rock. Material Rocks, and Mountains, are high. This was given in charge to the Children of Israel, to destroy all those places, Deut. 12.2. wherein the Nations served their Gods upon the high Mountains. This Mystical Rock, Christ, is high; very high. The Heavens, are high, but Christ is higher. He is holy, and harmless, Heb. 7.26. separated from Sinners, and made higher than the Heavens. This Rock (Christ) is higher than fallen Souls; higher than unfallen Spirits. This Rock Christ is higher than fallen Souls. He is not (only) higher than Absolom, and Agag; Judas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Demas, but (also) higher than the Church, for he is Head of the Church; yea, (the) Head of the Church, not (only) by way of Emphasis, but (also) by way of Exclusion. Col. 1.18. And himself is (the) Head, of (the) Body (the) Church. So, the Greek. This Rock (Christ) is higher than unfallen Spirits. Christ, is not (only) higher than the Kings of the Earth, but (also) higher than the Angels of Heaven. He, that is higher than the highest regardeth, Eccl. 5.8. and there be higher than they. Angels, are higher than the highest of Men, but Christ is higher than the highest of Angels, for he is Head of the Angles; yea (the) Head of the Angels; not (only) emphatically, but (also) exclusively. Col. 2.10. And ye are complete in him, who is the Head of all principality and powwer. Christ, is highest. Christ, is, a strong Rock. Material Rocks, they are strong; very strong. Job 39.28. It is said of the Eagle (the Princess of Birds) that she abideth upon the Rock, the crag of the Rock, and the strong place. The Crag of the Rock, is the Tooth, or Edge of the Rock, which is most inaccessible. This mystical Rock (Christ) is strong; very strong; stronger than Men; stronger than Angels. Oh, says the Soul, I am weak! and not (only) weak, but (also) weakness it self! and not able to weather another storm! But, Soul, Christ, is strong; strength it self. 1 Sam. 15.29. The strength of Israel will not lie, nor repent▪ What is a Goliath in the hands of this David? Christ; is not (only) the Power of God, but (also) the God of Power; who strengthens (against) sin, and who strengthens (unto) service. Christ, the Rock of His) strengthens (against) sin. Christ, is strong; stronger than the strong man armed, and can cast him out (when) he please, and (where) he please. 1 Joh. 4.4 Greater is he that is in you, than he that is in the world. Oh, says the Soul, these Achans within! these Goliahs' within! these saul's within! But, what are these to Christ, the Rock of His? Christ (the Rock of His) strengthens (unto) service. He, strengthens His, unto Action, and unto Passion; unto doing, and unto dying; but to these distinctly. Christ (the Rock of His) strengthens (his) unto Action. A Little is too much for Us; A●, is but Little to Christ. Phil. 4.13 I can do all things: is not this a lofty strain? but how? through Christ. I can do all things through Christ which strengtheneth me▪ Christ (the Rock of His) strengthens (his) unto Passion. Suffering work, is noble work; bleeding, and burning work, the noblest work, that ever the Sons of Adam, were engaged in. Saints (indeed) are inferior to Angels as to Action, but superior to Angels as to Passion; for they are spirits, and so impassable: Now, Christ, the Rock of His) strengthens His, unto Passion, as well as Action, and unto dying, Phil. 1.29. as well as doing. It is given unto you in the behalf of Christ, not (only) to believe, but (also) to suffer for his sake. Such a Rock Christ is. Christ, is a firm Rock. Material Rocks, are firm Rocks; flinty Rocks, are firm Rocks. God, speaking of Jacob, Deut. 32.13. that is (the Sons of Jacob) saith, He made him suck Honey out of the Rock, and Oil out of the flinty Rock. Christ (the Rock of His) is a firm Rock. He stood (until his hour was come) all the combined Furies, and Forces of Hell, and Earth. They sought to take him, Joh. 7.30. but no man laid hands on him, because his hour was not yet come. Christ (the Rock of His) was firm in Action, and in Passion. Christ was firm in Action, and did well. I have finished the work which thou gavest me to do. Joh. 17.4. Christ, was firm in Passion, and died well. He, was obedient to death, Phil. 2.8. even the death of the Cross. Christ, is an ancient Rock. Material Rocks, may plead Antiquity. Exod. 15.5, 6. Jehovah said unto Moses, I will stand before thee there upon the Rock in Horeb. Rocks, were before Men, Dan. 7.22 but Christ was before Rocks. He, is styled, The Ancient of Days. Christ, may plead Antiquity, in a twofold respect; Generation, and Regeneration. Christ, may plead Antiquity, in respect of Generation. Christ had a Hand, in making the first man. Gen. 1.26 Come, let us make man. Christ, may plead Antiquity, in respect of Regeration. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.10. As nothing was done in the first Creation without Christ; so nothing was done in the second Creation without Christ. We are his workmanship (his work, so the Greek) created in Chrift Jesus unto good works. Christ, is an accommodating Rock. Material Rocks, accommodate with Water. Deut. 8.15. He brought them forth water out of the Rock of flint. Christ, the Rock of His, accommodates His; out of him goeth water, living water. If thou knewest the gift of God, Joh. 4.10. and who it is that saith unto thee, give me to drink, thou wouldst have asked of him, and he would have given thee living water. Christ, accommodates freely, and fully. Christ (the Rock of His) accommodates freely. If any one thirst, let him come unto me, and drink. Joh. 7.37. Christ (the Rock of His) accommodates fully. As Ch ist is a (free) so a (full) Rock: here thou mayest fill thy pitcher up to the very brim. If thou comest to Christ, thou comest to a Fountain, and in a Fountain, water, for Quantity, and Quality, is ever the same. Rev. 21.6. I will give unto him that is athirst of the fountain of the water of life freely. Here is giving, that's freely; and of the Fountain, that's fully. Christ, is an advantaging Rock. Material Rocks, they are commodious. Job saith, Job 28.1. There is a Vein for the Silver, and a place for the Gold. Gold, hath its place; hath its Rock. Col. 3.11 Christ. (the Rock of His) is very advantageous unto His, for he (is) All, and (in) All. Christ, (the Rock of His) is All between God, and Them. He, hath crossed the Book; canceled the Bond; discharged the Debt; Heb. 10.14. for ever perfected them that are saustified. His Garment, is large enough to cover His. Christ (the Rock of His) is All between Them, and God. He, is concerned with the performance, as well as the person, and with the Service, as well as the Soul. Christ, is not (only) All between God, and Them, in a way of Satisfaction, but (also) All between Them, and God, in a way of Service. He is a merciful, Heb. 2.17 and a faithful High Priest, in things pertaining to God, to make reconciliation for the sins of his people. Christ, is a secure Rock. Material Rocks are secure places. Prov. 30.26. Joh. 17.12. Solomon speaks of a feeble Folk; yet make they their houses in the Rock. Christ, the mystical Rock, is able to secure his for an eternity. Those that thou hast given me, have I kept, and none of them are lost. Christ (the Rock of His) secures two ways. Under Danger. Peter, was in great danger of drowning, but Christ secured him, and kept his Head above water. Dan. 6.22 Daniel, was in great Danger, when cast into the Den of Lions, to take up his Quarters; but Christ secured him there, stopping the mouths of the Lions. From Danger. To be delivered (in) the Fire, is a mercy; but, to be delivered (from) the Fire, looks like a greater mercy. Psa. 59.10 To be delivered when down of the Plague, is a mercy; but to be delivered from falling down of the Plague, looks like a greater mercy. The God of my mercy shall prevent me. Christ, is a durable Rock. Material Rocks, they are durable. Job 19.24. Rom. 6.9 Job,. wisheth, that his words were graven with an Iron Pen, and Led, in the Rock for ever. Thus, Christ (the Rock of His) is a durable Rock. Christ, being raised from the dead, dieth no more; death, hath no more dominion over him. Now, Christ, is a durable Rock, in respect of his Life, and Love. In respect of his Life. Once dying, he ever died. In that he died, Rom. 6.10. he died unto Sin once, but in that he liveth, he liveth unto God. In respect of his Love. As, once dying, he ever liveth; Joh. 13.1. So once loving, he ever loveth. Having loved his own which were in the World, he loved them unto the End. Fear not Death, for Christ is Thine and he is a Portion. Christ, is the Portion of a Christian: that Jehovah is, is evident; that Christ is Jehovah is as evident. That Jehovah is the Portion of a Christian, is evident. Thou art my Portion, Jehovah, Psa. 119.57. I have said that I would keep thy words. Jehovah is my Portion saith my Soul, therefore will I hope in him. The Gold, and Silver, which I had in my House, Lam. 3.24 are gone into Captivity, but my Gold, and Silver in Heaven, are not gone into Captivity; Jehovah, is my Portion still. They, who have Jehovah for their Gold, and Silver, are happier, and richer, than Good and Silver can make them. Jehovah, is my Portion, saith my Soul. That Christ, is Jehovah, is as evident. Jehovah is my Shepherd, I shall not want. Psa. 23.1. Shall the Sheep want, so long as the Shepherd hath it? In his days, Judah shall be saved, and Israel shall dwell safely, Jer. 23.6. and this is the name whereby he shall be called Jehovah our Righteousness. Christ, is Jehovah, and so the Portion of a Christian. But, what manner of Portion is Christ? Quest. Sol. Though this be a (good) Task, yet this is a (great) Task; a Task too great for me; but, though I cannot sound this Bottom, yet, suffer me to let down my Line. Christ is a necessary Portion. Martha (say Christ) One thing is needful. But what is this One thing? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the written Word; So Ambrose; Calvin; Chrysistom. But what is the Word, without the Spirit? Luke 10.42. without Christ? it is but as the Instrument without the Hand. If this one thing be not Christ, I am sure it is not without, Christ. But, what of this one thing? It is needful. There is Need or Necessity of one thing; So the Greek. Not benè esse, but esse. There is One thing not (only) needful, and useful; but (also) needful above all things; useful above all things; and that, not (only) to the well-being, but (also) to the very Being of a Christian; A Man, or a Woman, cannot be a Christian without it; be satisfied without it; be sanctified without it; be saved without it. Are there not many things without which a person may be, and yet live well? and do well? die well? but, if this person be without Christ; and the Grace of Christ; and the Spirit of Christ; and the Gospel of Christ, he cannot live well; and do well; and die well; but perisheth for ever; is undone for ever; is damned for ever. Tria sunt omnia. Vnum est necessarium. It hath been said, Three things, are, All things; but, here, One thing, is, All things. There is a necessity of One thing. God (at first) gave ten Commandments; but, lest these should be too many, for Man's Memory, Christ, reduces them to Two, Love to God, and our neighbour. Yea, here, All, is reduced to One; There is a Necessity of One thing. 1 John 5.11. Christ, perfectly knew man's Memory to be predigiously treacherous, and (therefore) reduceth All, to One; There is need of One thing. Now, certainly, if this One thing be not Christ, yet it cannot be without him: For, this is the record, etc. and this life is in his Son. There is an indispensible Necessity of him as a portion in a twofold respect; to suffer All (for) thou, to do All (in) Thee. To suffer All (for) Thee. Oh, says the Soul, I cannot satisfy Divine Justice! God is angry with sinners every day: I cannot appease Divine Wrath: What are thousands of Rams, and ten thousands of Rivers of Oil? Can I give my firstborn for mine iniquity? or the seed of my Body, for the sin of my Soul? No, Soul; thou canst not satisfy for (one) Sin; but Christ (can) satisfy for All; hath satisfied for All: He hath paid thy Debt (if thou be'st his) and not left thee a penny to pay in a way of merit, John 19.30. but in a way of duty. It was Christ that said it, and God heard him when he spoke it; It is finished. As Christ, is a Christians Lord, and Lawgiver; so, he is a Christians Sovereign, and Surety. To do All (in) Thee. Oh, says the Soul, as I (am) nothing; so I can (do) nothing! Oh, I cannot serve Christ as I should! serve Christ as I would! Oh, I cannot Ark in a Christ as I should! nor Anchor upon a Christ as I would! The Velle, as well as the posse. what though I have the Habit of Grace, what shall I do for the Act of Grace? Soul, Christ, is Actor, as well as Author of Grace. When the Apostle imposed a working out of Salvation, he might as well have imposed the making a new Heaven, and a new Earth; Phil. 2.12, 13. but this is subjoined; It is God that worketh in you both to will, and to do. Christ, is God: Now, the Desire, as well as the Deed, is from Christ. Christ, is a Soul-portion. The Body, is but as the Cabinet, the Soul, is the Jewel. What is the Body, without the Soul? it is loveless, and lifeless. What is the Body, without the Soul? it is (at best) but an imbalmed Carcase, that no Spectator is taken with: Now, as the Soul is the Life of the Body; for the Body without the Soul is dead; so, Christ, Jam. 2.26 is the Life of the Soul: Because I live, ye shall live also. The Life of Saints, is not in their private hand, but in Christ, their public head. Because I live, Joh. 14.19. ye do live; yea, and ye shall live. To have a portion for the Body, is a mercy; but to have a portion for the Soul, and Christ this portion, who hath Rhetoric enough to express this mercy? Now, Christ, is a Soul- portion, under a double notion; as he is Meat to the Soul, and Medicine to the Soul. Christ, is the portion of the Soul, as he is (the) Meat of the Soul. Can the Body be without Bread? Is not Bread that one thing, without which a man would not long be? Yea, that one thing, for which a man would part with any thing, rather than long be without? Christ, is Meat to the Soul; He, Joh. 6.55. is the Bread of Life. His flesh is meat indeed, and his blood is drink indeed. As Christ said, I have meat to eat that the world knows not of: So may the Christian say (who hath Christ for his portion) Christ, is meat to my Soul, which the world knows not of. Christ, is the Portion of the Soul, as he is Medicine to the Soul. He, that is Meat to the Soul, and Medicine to the Soul too; that is Food for the Soul, and Physic for the Soul too, must needs be a Soul Portion, but thus Christ is. The Wilderness-Manna, was Meat, but not Medicine; Food, but not Physic: If an Israelite had been Sick, that Manna could not have cured him; if an Israelite had been Stung which the fiery Serpents, Num. 21.9. that Manna could not have healed him. There was a Serpent of Brass lifted up upon a Pole, that whosoever was bitten, might look up unto, and be healed. Now, this brozen Serpent, was an emblem of Christ, and shadowed him out. Joh. 3.14, 15. As Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him should not perish, but have everlasting Life. As Aron lifted up the Sacrifices at the Altar, so Christ, the Son (the Substance of all Sacrifices) was lifted up. Christ, is, a satisfying Portion. An Affluence, and Confluence, of these lesser, and lower things, will not satisfy without a Christ, but a Christ will satitsfy without an Affluence, and Confluence of these lesser, and lower things. The Eye, is not satisfied with seeing, but could see a thousand times more than it does; Eccl. 1.8 not the Ear filled with hearing, but could hear a thousand times more than it does: Now, if the Eye, and the Ear, cannot be satisfied, how then should the Heart of Man (which is the vastest thing in the world) be satisfied without a Christ? A man may have a Crown upon his Head, and a Sceptre in his Hand, and not be satisfied; but, if a Soul hath Christ, he cannot be unsatisfied. It is enough (said Jacob) that Joseph is. It is enough (said Simeon) that Jesus is: Lord, now let thy servant departed in peace; why? for mine eyes have seen thy salvation. Simeon, had lived long enough, having lived to see Christ. Eccl. 5.10 Jer. 31.25 Psa. 107.9 He that loveth silver, shall not be satisfied with it, nor he that loveth abundance with increase. It is Christ that satiateth the weary Soul. It is Christ that satisfieth the longing Soul, and filleth the hungry soul with Goodness. Now, there are two things (at least) that contribute to the constituting of a right satisfaction; the suitableness, and sufficiency of the Object. Christ, is a satisfying Portion, in respect of the sutableness of the Object. There must be a sutableness in the Object, to satisfy the Subject. Had there been a Will in Christ, and not a Power in Christ, there had not been sutableness, nor sufficiency, in the Object, to satisfy the Subject. There can be no satisfaction without sutableness. It is not Dirt, but Bread, that s●●ts the Body. There is not any thing so suits the Body, as Christ suits the Soul. Is the creature a Sinner? Christ is a Saviour. Was it man that sinned? it was Christ that suffered, and that as man. By man came Death, 1 Cor. 15.21. by man also came the Resurrection from the dead. He that suffers for man, must come in the Nature of man; thus, Christ did. He, took not upon him the Nature of Angels, but he took on him the seed of Abraham. Or thus; Heb. 2.16 He taketh not hold of Angels, but of the seed of Abraham he taketh hold. So that here w●s sutableness. Christ, is a satisfying Portion, in respect of the sufficiency of the Object. There must be a sufficiency, as well as a sutableness in the Object, for the Subject, in order to satisfaction. Had there been a propensity in Christ, and not a sufficiency in Christ, this would not have satisfied; but, now, as Christ was Man, that he might suffer; so he was God, that he might satisfy; here is sutableness, and sufficiency. There is a sufficiency in Christ, in order to salvation. He is able to save to the utmost all that come unto God by him. Heb 7.25 1 Cor. 1.2 And, as Salvation, so Sanctification, in order to Salvation, is from Christ. Sanctified in Christ Jesus. Christ, is a durable Portion. Christ is a Portion, that will last for ever. Other Portions may be wasted, but this cannot: other Portions may be spent, or lost, but this cannot: other Portions, whether in our own hands, or in the hands of others, may be lost; a Fare may come, and Houses may be made heaps. The more a man spends of a worldly Portion, the less he hath; he may beggar himself; yea, bankrupt himself; but the more a man spends of this Portion, the more he hath. Christ, is a Portion, that will last as long as the Soul lasts, Psal. 73.26. and yet the Soul hath a stamp of Immortality upon it. My flesh, and my heart faileth, but God is the strength of my heart, and my portion for ever. Worldly Portions, are transient, but this is permanent; others fleeting, but this abiding; others temporal, but this eternal. Christ, is not (only) the Christians Portion here, but (also) hereafter. But, consider the Duration of this Portion, under a double Notion; in respect of his Life, and in respect of his Love. In respect of his Life. As the Father hath life in himself, Joh. 5.26. so hath he given to the Son to have life in himself. Christ (once) dying (no more) dieth. In respect of his Love. As Christ lives for ever, so he loves for ever. Jer. 31.3. I have loved thee with an everlasting love. As the Essence, so the Attribute. Christ, is a seasonable Portion. According to the timing of a Deliverance, is the greatness of the Deliverance, many times. The timing of a Mercy, greatly accents the Mercy, many times. The timing of daniel's Deliverance out of the Den, and of the three children's out of the fiery Furnace, did greatly accent their Deliverance, and cause Heaven, and Earth, to ring with it. When Man was so poor, that he had beggared himself, and was worth nothing; yea, so poor, that he had bankrupted himself, and was worse than nothing, than Christ became his Portion. When man (by his sin) had stripped himself naked, and to cover his nakedness, had Fig-leaves upon his Loins, than Christ, became his Portion. Rom. 5.6, 8. In due time, Christ died for the ungodly. While we were yet sinners, Christ died for us. Ah! what a poor pittance a Christless soul hath; though he hath a Kingdom before him; an Empire before him. Who (for the most part) have been the Princes and Petentates of the world? the Dons and Emperors of the world, but the Nero's, and Nebuchadnezars of the world? the Pharoahs' and pilate's of the world? Had a man as many Kingdoms; yea, could a man have as many worlds, Esth. 1.1. as Ahasuerus had Provinces (who reigned from India, to Ethiopia, over 127 Provinces) yet, if without Christ, he would be but a Beggar; be but a Bankrupt. Is not Christ (then) a seasonable Portion? But, consider, the season of this Portion, under a twofold notion; in reference to the work, and in reference to the wages. In reference to the work. Sin, was the work; now, this was a desperate work; a dangerous work; a damnable work. Sin, is a darkening of the Glory of God; a defacing of the Image of God; a murdering of the Son of God; a grieving of the Spirit of God, and a wronging of the Soul of man: Is not Christ (now) a seasonable Portion? Adam (says God) hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat? Gen. 3.11.12. And then the man said, the woman which thou gavest to be with me, she gave me of the Tree, and I did eat. Here, is the work, and that is sin; now, sinful work, is sad work. In reference to the wages. Sin, was the work; Death, was the wages. In the day thou eatest thereof, Rom. 6●. 23. dying, thou shalt die. The wages of sin, is death. All manner of deaths; the first, and the second death. Sin, pays all its servants in black money. Christ, is an incomparable Portion. To whom will ye liken Christ? Is he not without compare? Was Absalon a Beauty without compare among the Sons of David? Certainly Christ is among the Sons of God. Absalon, was a Beauty in Body, but a Black in Soul; Christ, was a Beauty without a Spot; a Substance without a Shadow; an Ocean of Sweet, without a Drop of Gall. Jer. 10.16 The portion of Jacob is not like them. Was it ever said of any one, but that only One, Christ Jesus, that he was all Desires; But, so, Can. 5.16. Ainsworth Psa. 86.8. Christ, is. His palate, sweetnesses; yea, he is all Desires. Among the Gods, there are none like unto thee, Jehovah; neither, are there any Works like unto thy works. Take, now, a prospect of the Incomparableness of Christ in a twofold respect; his Person, and his personal Excellency. Christ, is an incomparable portion, in respect of his person. Christ, was God, and Man, and herein he was without compare. Now, this person of his (as God-man) is the Object of Faith. Joh. 8.24. If ye believe not that I am he, ye shall die in your sins. If ye believe not that I am God; as well as man, ye shall die (in) your sins, and be damned (for) your sins. Christ, is an incomparable Portion, in respect of his personal Excellency. As the person of Christ, is the Object of Faith; so the personal Excellency of Christ, is the Object of Love. Soul! do but look upon Christ, and thou canst not but love him; such are his personal Excellencies. Suffer a Taste, by way of Instance. Reflect his Love. Did ever any one love, as Christ loved? He loved his enemies, 1 Pet. 3.18. and (for those) was bled to Death (by whom) he was bled to Death. He, suffered for sins, the just, for the unjust. Inspect his Life. His Life, was a mirror of Holiness. (As, he is a principle (in) His; so, he is a precedent (for) His. Heb. 4.15. No blot in his Scutcheon; Sin, in his Soul. In all points tempted like us, yet without sin. Though Christ, was tempted (unto) sin, not (into) sin. Reflect his Kindness. Was ever any one so kind, as Christ was? Luke 8.26, 27. he sets sail for the City of Gadara, to dispossess (one) man (at most) two men, possessed with Devils, and that dwelled in Tombs. Luke mentions but one man; Mat. 8.28. and Matthew mentions two men, possessed with Devils, coming out of the Tombs. Inspect his Obedience. He fulfilled (to a punctilio) the whole will of God. Jon. 17.4. I have finished the work which thou gavest me t● do. Christ, fulfilleth the Righteousness of the Law (for) His, and fulfilleth the Righteousness of the Gospel (in) His. Reflect his Humility. Was every any one so humble, as Christ was? Joh. 13.5. He left his Father's bosom, for his Mother's womb; a Throne, for a Manger; Heaven, for Earth. Quericus; Leigh, in Loc. He washed his Disciples feet; not their head, but their feét. One, upon a consideration of this example, cried, thou hast overcome me, oh Lord! thou hast overcome my pride; this example hath mastered me. Inspect his Sympathy. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? Hos. 11.8. how shall I set thee as Zeboim? mine heart is turned within me; my repentings are kindled together. When Christ strikes His, every stroke goes (as it were) to his own Heart: when he is about to strike, he is (as it were) unresolved whether he shall strike or no; and, when he hath stricken, he doth (as it were) repent, that ever he did strike. Do not all these motions of God's Heart appear in the highest strains of passionate Rhetoric? Reflect his Mercifulness. Was ever any one so merciful as Christ? Luke 10.30, 31, 32, etc. witness the man that sell among Thiefs between Jericho, and Jerusalem; the Priest, and the Levite, passed by, but the Samaritan had mercy. Inspect his Muteness. Was ever any one so mute, as Christ was? Isa. 53.7. He was brought as a Lamb to the slaughter, and as a Sheep before the Shearers is dumb, so opened he not his mouth. Reflect his Meekness. Moses, was not to compare with Christ for Meekness. Say we not well, Joh. 8.48, 49. that thou art a Samaritan, and hast a Devil? Jesus answered, I have not a Devil, but I honour my Father, and ye do dishonour me. Is not his Meekness a Mirror? Inspect his Mindfulness. Was every any one so mindful as Christ was? Go, tell the Disciples, Mar. 16.7. and Peter. Be sure ye tell Peter. Peter hath been sinning, and may now be unbelieving; tell the Disciples, and Peter. Peter hath been denying, and now may be doubting; be sure (therefore) ye tell Peter. Peter hath been denying before the Crucifixion, and may now be hesitating about the Resurrection. Go, tell the Disciples, and Peter. DIRECT. iv ART actually in Christ? Direct. 4. get then (through Grace) Assurance of (another) Life (after) Death; for there can be no Assurance of (this) Life (against) Death. To this end, suffer a concise Discussion of these following Queries. But, Quest. 1. Sol. Joh. 20.28. is Assurance attainable in (this) Life? Yea, I dare be peremptory, and positive herein, that Assurance is attainable in this Life. My Lord, and my God. Mine and Thine, are words of propriety. These Pronouns, Me; thou; Mine; Thine; My; Meum & Tuum. Luth. Thy; they are strains of Love, and drop (like Honey-combs) sweetness of Affection. The sweetness of the promises (as says one) is couched and lodged in Pronouns; My; Thy; Me; thou; Mine; Thine. Thomas, Job 19.25. was assured; my Lord; and my God. Thus, Job; I know that my Redeemer liveth, and that he shall stand in the latter day upon the Earth. This knowing, is knowing upon great certainty; knowing, without all wavering. As if he had said; my judgement is fixed, and my Faith confirmed in this thing: It is as clear to me that Christ is my Redeemer, and that (this) Redeemer of mine liveth, as if I had already seen him alive: My Faith, makes this as evident to me now, as my experience shall hereafter. Thus, David; The Lord is my Rock, and my Fortress, Psal. 18.2. and my deliverer; my Rock; in him will I trust; my Buckler, and the Horn of my salvation, and my high Tower. Thus Paul; I am persuaded; the word signifieth an assured Confidence; I am assiredly confident; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of what? that, not Death; Life; Angels; Principalities; Powers; things present; things to come; height; depth; nor any other creature, shall be able to separate us from the Love of God, Rom. 8.38, 39 which is in Christ Jesus our Lord. Places might be multiplied, in order to the evincement of this Truth, that Assurance is attainable in this Life. May the Church speak? My Beloved is mine, Can. 2.16. and I am his; he feedeth among the Lilies. That their hearts might be comforted, Col. 2.2. being knit together in love, and to the full assurance of understanding. Hereby we know that we know him, 1 Joh. 2.3. if we keep his Commandments. To know that we know, is assuredly to know; infallibly to know. The barbarous, and bloody Papists, deny an infallible Assurance, and grant only a conjectural one, the reason they give, is the mutability of man's will; but the Salvation of a Soul, depends not upon the mutability of man's, but upon the immutability of Gods will. I am Jehovah, and I change not, Mal. 3.6. therefore ye Sons of Jacob are not consumed. But, what is this Assurance, Quest. that is attainable in (this) Life? Soul- Assurance (or evidence for Interest in Christ) is that internal and infallible Certainty, Descr. which a believing person hath of Salvation, through free grace, written with the Blood of a crucified Christ. In this Description (for I dare not pretend unto a Definition) six things fall under Discussion; the matter; the manner; the subject; the object; the motive; the medium; but to these distinctly. The matter. This is Certainty. Assurance, or (Evidence, for Interest in Christ) is a certain thing; Hoc aliquid nihil. a real thing: and an assured Soul can realize this thing. The world, is a cheat, and its motto is; This Something is Nothing. The world, is a mass of mutabilities; a mass of uncertainties; Oxen, and Sheep; Asses, and Camels to day, but none to morrow; but now Assurance is a certainty. I have read of one who said, Lord, I am assured of thy Love, Mrs. Bretterg. and so certain am I of that, as I am certain that thou art the God of Truth. Assurance, is not a Physical notion, or a mathematical conclusion; it is not conjectural, but real. The Soul, that hath passed through the sealing work of the Spirit, can say as Jacob did to Joseph; I know it, my Son, I know it. Gen. 48.19. I am not under a mistake concerning the Lads; I know what I do. Thus, those (who are assured) can say, God, is theirs; and Christ, theirs; and Grace, theirs; and Glory, shall be theirs▪ We are always confident, knowing, that while we are at home in the body, we are absent from the Lord; for we walk by faith, 2 Cor. 5.6, 7, 8. not by sight: We are confident, I say, and wiling rather to be absent from the body, that we may be present with the Lord. If the Soul goes down to the dust with the Body, what presence have we with God when we die? we are confident, and this is doubled; yea, we are always confident. The manner. As there is the matter, which is certainty; so there is the manner, of this certainty, which is internal, and infallible; but to these distinctly. Internal. The very Heart, and Soul of man is concerned here. Assurance, is a work within; a work upon the Heart. Rom. 10.10. With the Heart man believeth, and with the Tongue confession is made unto Salvation. The Heart, is the happy, or unhappy soil, for good, or evil. All good, or evil, gins in the Heart. The Soul is invisible, and so is this work of Assurance upon the Soul. The word of Assurance, is, my Redeemer. My Father, and your Father; my God, and your God, is the Dialect of the Gospel. And Mary said, Luke 1.46, 47. but what did she say? she sayeth this; My soul doth magnify the Lord, and my Spirit doth rejoice in God my Saviour. Infallible. As it is external, so it is invisible, and infallible. Assurance, is an internal, and invisible Certainty; for it is from the Spirit of God, and who may charge the Spirit of God with fallibility, and fallacy? In Cathreda. Shall the proud Pope pretend to Infallibility (when) and (while) in the Chair? and shall the Spirit (when the Lord is that Spirit) be charged with fallibility, and fallacy? The Spirit is the Tree, upon which groweth all that fruit that is brought forth to God. The Spirit, is that infallible Testimony within. Our Gospel, came not to you in word only; 1 Thes. 1.5. it came in word, but not in word only; it came also in power, and in the holy Spirit, and in much assurance. The Subject. Now, this is a believing person. This Assurance (or Evidence for Interest in Christ) is that Internal, and infallible Certainty, which a believing person hath. It is a believing person, whether Jew, or Gentile, whether man, or woman, that launch forth into this great deep. It is a believing person, that is able to engage a Lion, and a Bear, and doubts not but to make a Conquest upon a Goliath also. Though there may be Grace, where there is no Assurance; yet there can be no Assurance, where there is no Grace. Though there may be Faith, where there is no Assurance; Heb. 10.22. yet there is no Assurance, where there is no Faith; for it is an Assurance of Faith. Let us draw near with a true heart, in full assurance of faith. The Object. This is Salvation. As there is the the matter, the manner, and the subject; so the object; and this is Salvation. This Assurance, is an internal, and infallible Certainty, which a believing person hath of Salvation. Is not Salvation a great thing? it is made up of Grace (here) and Glory (hereafter.) Is not Salvation a great thing? it is Grace, and that is. Glory in the bud; it is Glory, and that is Grace in the flower. Is not Salvation a great thing; it is Grace, and that is Glory militant; it is Glory, and that is Grace triumphant. Salvation, is the object. We believe, Acts 15.11. that through the grace of our Lord Jesus Christ, we shall be saved, even as they. The Motive. This is freegrace. This Assurance, is an internal, and infallible Certainty, which a believing person hath of Salvation, through freegrace. By grace, ye are saved. There is no reason to be given of Grace, but Grace. There is not any other motive with the God of Grace, but the Grace of God. As, freegrace, is man's mirror; so it is God's motive. The Argument, that prevailed with the God of Grace, was the Grace of God. So God loved the world; so; there is the Emphasis, and it is an Emphasis (unto) wonder; yea, an Emphasis (above) wonder. So God loved the world, Joh. 3.16. that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. The Medium, or Means. The meritorious cause, is the Blood of Christ. The moving cause of Salvation, is the Grace of God, but the meritorious cause of it, is the Blood of Christ, 1 Pet. 3.18. who suffered without the gate: Who suffered for sin, the just for the unjust. In that he died, he died unto sin once, but in that he lived, he lived unto God: Likewise reckon ye yourselves to be dead indeed unto sin, Rom. 6.10, 11. but alive unto God, through Jesus Christ our Lord. So that Soul Assurance (or Evidence for Interest in Christ) is that internal and infallible Certainty, which a believing person hath of Salvation, through freegrace, written in the Blood of a crucified Christ. It is true, Assurance may be reduced to three heads; Civil; Corporal; Spiritual. Civil. This, is an Assurance for Fields; Lands; Houses, Jer. 32.9, 10. etc. The Prophet bought a field of his Uncle's Son; subscribing the evidence; sealing it; taking witnesses; and weighed him the money in the balances. Corporal. Thy life, shall hang in doubt before thee, and thou shalt fear day, and night, and shalt have none assurance of thy life. Deut. 28.66. Spiritual. To the full assurance of hope unto the end. It is a metaphor taken from Ships, which have all their Sails up, Heb. 6.11 and all these filled with wind. This, is the Assurance, I have described. But why is Assurance attainable in (this) Life? Quest. 3. Sol. If we reflect Precept, Precedent, and Promise, Assurance is attainable in this Life. Precept. What is Prescribed, is attainable, but Assurance is Prescribed. Wherefore the rather, Brothers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give diligence; the word signifies Study, and Diligence: As if the Apostle had said, be Studious, 2 Pet. 1.10. and Diligent; or, be Studiously Diligent: But about what? About your Calling, and Election. Make your Calling and Election sure. Vocation, is a Comment upon Election, and Evidential to Election. No man can know that he is Elected, until he be called; but being effectually called, he may know that he is eternally elected. Precedent. What is exemplified, is attainable, but Assurance is exemplified. If ye turn over the leaves of the blessed Bible (that Book of Books) from the beginning of it, to the ending of it, ye shall read of some persons, in all Ages, that have been assured. As there is a distinguishing favour, a favour proper, and peculiar to the Saints and Servants of God; so these Saints, and Servants of God, have been assured of this proper, and peculiar Favour. That there is a distinguishing Favour, is evident. Romember me, Oh Lord, Psa. 106.4 with the favour thou bearest unto thy people; Oh visit me with thy salvation! That the people of God have been assured of this Favour, is as evident. Psa. 41.11 By this I know that thou favourest me, because mine enemy doth not triumph over me. Promise. What is Promised, is attainable, but Assurance is Promised. As God hath Promised to keep his People, so he will keep his Promise. Isa. 61.1, 2, 3. As Christ hath Promised to assure his People, so he will assure his People by a Promise. The Lord hath anointed me to preach good tidings to the Meek; to bind up the ; to comfort them that mourn, etc. But, unto what, is Assurance attributed, Quest. 4. and ascribed, which is attainable in (this) Life. This Assurance, is attributed to the Spirit. Sol. Assurance, and the sealing work of the Spirit, are Synonoma's. In whom, after ye believed, Eph. 1.13. ye were Sealed with the Holy Spirit of Promise. The nature of a Seal, is to make things sure. A writing (when Sealed) is firm among men; men (also) set their Seals on things, to note their Propriety in the things that are Sealed. As Faith, may be (without) Assurance, so it is always (before) Assurance. There is the Faith of Affiance, and the Faith of Assurance. There is the direct act of Faith; this is an assenting, and consenting, that Christ is the Sinners Saviour, and for the Sinner to cast himself at the feet of this Christ for Salvation; this, is Faith; and the Soul that (thus) believe, shall not perish, for he that cometh unto Christ he will not, Joh. 6.37. not cast out: There is (also) the reflect act of Faith; for the Soul to say, this Christ, is (my) Christ; my Saviour; my Surety, my Sacrifice; this, is, the Assurance of Faith; this, is, the sealing work of the Spirit. Grieve not the Spirit of God, Eph. 4.30 whereby ye are Sealed to the day of redemption. The Spirit (here) is set forth with very great Energy, and it can hardly be expressed fully, according to the Greek. Here are three words, which have three Articles; each word, hath its Article: And grieve not (the) holy (the) Spirit, of (that) God. This, is not spoken properly, but tropically; for the Spirit is incapable of Grief; but we are said to grieve him, when (by sin) we obstruct his Operation. But what course shall I steer for this Assurance, Quest. 5. which is attainable in (this) Life? Would ye be assured? Sol. 1. Be much (then) in private prayer. Is ever thy Heart more in consort, than when thou art in a Closet? Psa. 51.4.12. Against Thee, Thee only have I sinned. According to the Dimension of the Person, is the Dimension of the Transgression, against whom we trespass. But what course doth he now steer? He sets upon prayer. Restore unto me the joy of thy salvation; uphold me with thy free Spirit. Would ye be assured? watch (then) at Wisdoms Gates, Cant. 7.5. and wait in her Galleries. The King, is held in the Galleries. The King, is Christ; and these Galleries, are those things wherein he takes his Turns. The Ordinances of Christ, are the Galleries of Christ; Christ, is not (only) met there, but (also) had there; yea, held there. Would ye be assured? study (then) a greater conformity to Christ. Had Zimri peace, who slew his Master? Hast thou peace in thy Slips, and Trips? In the sliding of thy Foot, and backsliding of thy Heart? A want of conformity, interrupts communion. The more Grace thou hast, the more Peace thou are like to have. The more thou art in a way of conformity (to) Christ, the more communion thou art like to have (with) Christ. Isa. 32.17. The fruit of Righteousness, shall be peace, and the effect of Righteousness quietness, and assurance for ever. Would ye be assured? make Christ (then) the Object of your Trust, and live upon Grace in him. He that hath not a Rock to stand upon, and a Christ to trust in, will be a Magor-Missabib; fear round about, when buffeting, and banishing come; when fire, and famine come; when bleeding, and burning come. Is not a Horse? or a House? or a Shop? or a man? Isa. 26.4: a vain thing to trust in? Trust ye in Jehovah until Eternity, for Jah Jehovah is a Rock unto Eternity. And, as the Object of your Trust, must be Christ; so (if ye would be assured) ye must live upon Grace in him. 2 Tim. 2.1. Thou, therefore, my Son, be strong in the grace that is in Christ. Would ye be assured? converse (then) those that are assured. Christian Conference, often prove Christian Comfort; Christian courage, and Christian confidence. 2 Cor. 1. ● Who comforteth us in all our tribulation, that we may be able to comfort them that are in any trouble, by the comforts wherewith we ourselves are comforted of God. Would ye be assured? look (then) to the Spirit for Assurance. Look not so upon men, and means, as to overlook the Spirit. Look not so to the Instrment, and Institution, as to overlook the Spirit. Rom. 8.16 The Spirit himself beareth witness, together with our spirits, that we are the children of God. But, Quest. 6. what motives are there to endeavour this Assurance, which is attainable in this Life? Would ye not be Staggering at the Promise? Sol. 1. Endeavour (then) through Christ, evidence for interest in Christ. This, was the Character, and Commendation of Abraham, Rom. 4.20, 21. He Staggered not at the Promise through unbelief, but was strong in Faith, giving Glory to God; being fully persuaded, that what God had promised he was able to perform. Fully persuaded; a Metaphor taken from Ships coming into a Port with Top, and Top Gallant (according to the Dialect of Seamen;) with all the Sails spread, and filled. Thus, Abraham; there seems not a Sail of his Soul but was filled with the Gales, and Gusts, of Assurance. Would ye face Death under the severest Complexion? Endeavour (through Christ) evidence for interest (in) Christ. 1 Cor. 15.55, 56, 57 It is the assured Soul that will look, and laugh, Death in the Face; Saying, and Singing, Oh Death! where is thy Sting? Oh Grave! where is thy Victory? Would ye be eminently spirited, for eminent Service? endeavour (through) Christ evidence for Interest (in) Christ. Will a Coward come under the cutting of the Sword? 2 Cor. 32.7, 8. the pricking of the Spear? the roaring of the Cannon? It is the Soul that hath Evidence for Interest in Christ, that will face Danger; Difficulty; Death. 2 Chron. 32.7, 8. There are more with us, than with them, for God is with us; and for how many will ye reckon Him? Would ye be ready, and rigged for an Eternity? endeavour (through Christ) evidence for Interest (in) Christ. We know, that if our Earthly House of this Tabernacle were dissolved, 2 Cor. 5.1 We have a Building of God, an House not made with hands, Eternal in the Heavens. Would ye find every bitter Cup sweetened? endeavour (through Christ) evidence for Interest (in) Christ. Ye may look for the water of Marah; for a bitter Cup; yea, for a Cup of Bitterness; for a Cup of Blood; but Sights of Christ; the Loves of Christ; Phil. 1.21 Evidence. for Interest in Christ, will sweeten all. To me to live is Christ, and to die is gain. Would ye dwell in the Suburbs of Heaven? endeavour (through Christ) Evidence for Interest (in) Christ. Assurance, is (as it were) a Heaven upon Earth. To be laid in the Arms, lodged in the Bosom, and locked up (as it were) in the Breast of a crucified Christ, is Assurance; and is not this a Lesser, and a Lower Heaven? Psa. 30.6. a Heaven upon Earth? In his Favour, is Life; yea, Lives; so the Hebrew. Get (now) Assurance of (another) Life (after) Death; for there can be no Assurance of (this) Life (against) Death. That Assurance is attainable; what this Assurance is, and why it is attainable; unto what this Assurance is attributed, together with the Directions and Motives, about attaining it, have been though (weakly) discussed, which leads to the following Direction. DIRECT. V A At actually in Christ? Direct. 5. Reflect (then) those things that (through Christ) may sweeten the Thoughts of Death. There is a Beauty even in Death itself, to a Soul actually in Christ. It is said of a godly man in Death, Job 5.26. Thou shalt come to thy grave in a full age, like as a shock of Corn cometh in, in his season. A happy death is the close of temporal happiness, and the beginning of eternal. A happy death, stands between Grace, and Glory, like the Baptist between the Law, and the Gospel, and is the connexion, or knitting of both. A happy death, is the Result of a holy Life. It is written, 1 Sam. 15.35. that Samuel came no more to see Saul, until the day of his death. Though Saul saw Samuel, and Samuel afterward saw Saul (accidentally) but Samuel went not (intentionally) to see Saul; at lest (as formerly) to direct, 1 Sam. 19.22, 23, 24. and assist him in the affairs of his Kingdom, until the day of his death. Thus, Soul, if thou wilt decline duty; if thou wilt not stand upon the pinnacle of duty; if thou wilt not steer a right course, and sail by a right compass, thou mayest lose sight of Christ, and see him no more until the day of thy Death; yea, thou mayest go down to the Grave in sorrow, and die in a cloud: If (therefore) thou wouldst sweeten the Thoughts of Death, be (through Christ) in a right Reflection of Death, and the Promise; of Death, and what it is not, as to Terror, and Trouble; of the Promise, and what it is, as to greatness, and preciousness. Be (through Christ) in a right Reflection of Death, and what it is not as to Terror, and Trouble. I am now writing of a person actually in Christ, and of the first Death: Now, there is no Terror, and Trouble, in (this) Death, to (this) person, for these Reasons. Because (this) Death is stingless to (this) person. Reas. 1. Oh Death! where is thy sting? If Death, hath no sting, than it hath much honey for (this) person. Christ Jesus, Judg. 18.8, 9 the true Samson, hath slain (this) Lion, and brought a honeycomb out of the carcase, to (this) person. Christ, hath been the Death of Death for (this) person; and why should that have Terror in it, which hath no Life in it? We say, the living Lion is not so terrible as he is painted; what terror (then) is there in a dead, or in a painted Lion? Because (this) Death, cannot break the Bond of the Covenant between God, and (this) person. Though the House of this person be not so (with) God; 2 Sam. 25.5. though the Head of (this) person be not so to study (for) God; though the Hand of (this) person be not so to work (for) God; though the Heart of (this) person be not so to lodge (a) God; and though the Foot of (this) person, be not so to run (to) a God, and (for) a God; yet, he hath made with him an everlasting Covenant, ordered in all things, and sure. The Covenant of God, Mat. 22.32. is with (this) person, though he dies. I am the God of Abraham, the God of Isaac, and the God of Jacob: They were dead, when God spoke this: Exod. 3.6. Now, saith Christ there, God is not the God of the dead, but of the living. All, are alive to him; even the dead are alive to him: As their Souls are alive to him; so their Bodies, are as living Bodies to him; though (rotting in their graves) he owns them as much as when flourishing in stately Structures. The Relation of God to Abraham, Isaac, and Jacob, was as strong when they were dead, as when they were alive. Because (this) Death, is called a Sleep to (this) person. What Terror is there in Sleep? What Trouble in going to Bed? weep not (saith Christ) concerning the Maid, Luk. 8.52. she is not dead but sleepeth. It was Christ (also) that said, Our Friend Lazarus sleepeth, Joh. 11.11 but I go, that I may awake him out of sleep. Now sleep is sweet; especially the sleep of a labouring Man. Because (this) Death, is called a going, or gathering to Fathers, for (this) Person. Thus Abraham died and was gathered unto his People. Gen. 25.8. Thus Jacob (also) died, and was gathered unto his People. Gen. 49.33. But, as Death is a going, and a gathering to our earthly Fathers, so, it is a going to our God, and a gathering to our Heavenly Father. Because (this) Death is called a Rest to (this) Person. As sleep is a short Death, so Death is a long sleep; And, as Death is a sleep, so it is a Rest. We, usually say, when a Man goes to sleep, he goes to Rest; yet Rest, is more than sleep; for sometimes a man sleeps when he doth not Rest; Job 3.13. his very sleep being troubled, and he troubled in his sleep; but when Rest is joined with sleep, it is perfect sleep. Job, cursing his Conception and Production, saith, Now should I have lain still, and been quiet; Isa. 52.7. I should have slept, then had I been at rest. This Life, is a Day of working, and Death, is a Night of resting. Hence, the Grave, is called a Bed. The righteous, shall enter into Peace, they shall rest in their Beds. When the righteous man dies, or is taken away, he is but gone to Bed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dormitorium. We (therefore) call those places where the dead are laid up, and buried, Dormitories, or sleeping places. Both the Greek and Latin words, meet in this Signification. There is a Rest, Obtained by Death. A Rest, from Labour, and Travel. Eccl. 9.10. There is no workring in the Grave. There is no work, nor device, nor Knowledge nor Wisdom in the Grave, whither thou goest. A Rest, from Trouble and Oppression. No Wars, no bloody Battles in the Grave. What is said of Babylon, may be said of the Grave; Isa. 14.4. How hath the Oppressor ceased? A Rest, from passion. No Sorrow, no Grief in the Grave. There the wicked cease from troubling, Job 3.17. and there the weary be at Rest. A Rest, form Sin. This, is the last, but this is the best. There is (in the Grave) no Law of the Members, warring against the Law of the Mind. He, Rom. 7.23 that is dead, is freed from Sin. Because (this) Death, cannot break the Union between Christ, and (this) Person. Christ, and those that are Christ's, are one. That they may be one, Joh. 17.21, 22, 23. as thou Father art in Me, and I in Thee, that they also may be one in us: That they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one. Though, Death, may break the Union between the Soul, and the Body, yet it cannot break the Union between the Soul and Christ; For, as when Christ died, Death did not break that hypostatical Union, between the Divine and the Humane Nature; though Death disunited the Soul, and the Body of Christ, yet it did not disunite God and Man, in Christ. So, though Death triumph over the natural Union of the Soul, and Body, it can never break the mystical Union between Christ, and the Soul: The Union between Christ God-man, and those actually His, is inviolable; this Union outlives Death. Be (through Christ) in a right Reflection of the promise, in respect of the greatness, and preciousness of it. Whereby are given unto us exceeding great and precious promises. 2 Pet. 1.4. Exceeding great; greatest; so the Greek. In which pure, and precious Text, and Truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have something implied, and something expressed. 1. Implied. This, is the Giver, and this is Christ. As he is the great promise; so he is the great Giver of the premise. As he is the great Gift; so he is the great Giver. Given. 2. Expressed. Now, herein, ye have, 1. The Gift. Promises. These, are great things; they are the Church's Stock; they are a Believers Patrimony. 2. A Description of these Promises. 1. By their greatness; exceeding great; or, greatest. 2. By their preciousness. And precious. Given exceeding great, and precious promises. 3. The persons concerned in these exceeding great and precious promises. 2 Pet. 1.1. Us. Given unto us. But, who were these? They were those that had obtained precious Faith. 4. The Medium, through which were given these greatest, and precious promises, whereby. Through the power of God, and Christ, in the Dispensation of the Gospel. Whereby, are given unto us exceeding great and precious promises. That is (saith one) Gifts spiritual, and eternal, of old promised by the Prophets. Gerrard. The promises are divine conveyances of Consolation; they are the Veins of Christ, whereby his Blood is carried into all his Body. The promises run with the sweetest stream●, when Satan rages with the sharpest storms. The Promises are the Armoury of Faith. The Promises, are full Breasts, and Christ delights that Faith should draw them; but, Promises (out of Christ) are mere speculations. 2 Cor. 1.20. They who have no propriety in the Prince of Life, have no propriety in the Promise of Life; for, All the promises of God, in Christ, are yea, and in him Amen. Providential mercies may fall upon other creatures, but the promises of Life, and Life in the promises, is settled upon the Church as her Dowry. To Abraham and his seed (his believing seed) were the promises made. Gal. 3.16.29. And, if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. Those (actually Christ's) are not to judge of the Fidelity of God, according to his providences, but according to his promises; nor to measure the Heart of God (towards) them, by the Hand of God (upon) them. But, suffer an innocent Enquiry after the greatness of the promises, and in the greatness of them, read the preciousness of them. There is a threefold promise, Civil; Religious; Divine; to these distinctly. Civil. This, is a word (from) man (to) man. A Civil promise, is a word passed (from) man (unto) man, concerning the performance of some lawful thing, as in Contracts, and in other Affairs. Thus Laban made promise to Jacob, to give him his Daughters. Thus, Saul, made promise to David, that he would not hurt him; nor hunt after his Soul, to take it. Thus (also) Jonathan made promise to David. Saul, spoke unto Jonathan his Son, and to all his Servants, to kill David: Jonathan delighting much in David, 1 Sam. 19.1, 2, 3. intimates this unto David, and advisith him to abscond until the morning, promising him to commune with his Father, and what he should see, to tell him. Religious. This, is a word passed (from) man (to) God. A Religious promise, is a word passed (from) man to God, concerning some Duty relating to his Honour. This, is called a Vow. I will go into thy h●use with burnt-offerings; I will pay thee my Vows, Psal. 66.13, 14. which my lips have uttered, and my mouth hath spoken, when I was in trouble. Divine. This, is a word passed (from) God (to) man. A divine promise is a word passed (from) God (to) man, concerning the performing of some Good, or removing of some Evil, Spiritual, or Corporal. Establish thy word unto thy servant, who is devoted to thy fear. Remember thy word unto thy servant, upon which thou hast caused me to hope. Psa. 119.38, 49. Now, they are divine promises I am engaging: That some promises are divine, is evident; for they are (of) God, and (from) God. If the Inheritance be of the Law, it is no more of promise, Gal. 3.18. but God gave it to Abraham by promise. Take (now) a Taste of divine promises, and read the preciousness of them, in the greatness of them. Divine Promises, they are greater than a Believers Expressions. Man, is vast in expression, but divine Promises are vaster, Isa. 36.13. than the Expressions of man. Did Rabshakeh say concerning Sennacherib, Hear ye the words of the King; yea, of the great King, the King of Assyria? what then may be said concerning Jehovah? Thus saith Jehovah, the great God; the greatest God; the God of Gods. Man's saying, is but saying; Gods saying, is doing. A Writing may speak when man cannot; when man may not; yea (which is worse than all) when man is not. Man, may express a promise, but the promise it self is above expression. Some, have expressed the greatness of persons, and the greatness of places; yea, some have pretended to express the greatness of the Sun, and Moon; but, who can express the greatness of the Promise? Was not Paul (next unto Christ) the greatest Orator that ever was concerned in Evangelical work? and yet when he comes to concern himself with the greatness of the Promise, he seems to me to be (as it were) at a loss. This profound Orator (seems to me) to be (as it were) puzzled, 2 Cor. 4.17. and posed. For our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory. Here, is glory; yea, a weight of glory; yea, an eternal weight of glory; yea, an exceeding, and eternal weight of glory; yea, a more exceeding, and eternal weight of glory; yea a far more exceeding & eternal weight of glory. But, so far as I can English it (according to the Greek Text) thus; For our forthwith light affliction, worketh for us as it were Excellency into Excellency, eternal weight of glory. Here are (1.) The Subjects; Affliction, and Glory. (2) The Kind of these Subjects. Affliction, is light; Glory is a weight. (3) The Continuance of these Subjects; the one, is for a moment; the other, is eternal. Here is no parity; all is to demonstrate, that in this comparison, all degrees of comparison are exceeded: Here is Hyperbole upon Hyperbole; which emphatical Graecism (because other Tongues, cannot word by word express to the full) they are forced to use words, and phrases, which exceed all comparison. May not (now) the preciousness of the Promise, be read in the greatness of the Promise. Divine Promises, they are greater than a Believers Conceptions. Man, is said to be vaster in conception, than in expression; but, divine promises are so great, that they are not (only) above the Tongue of man, but (also) above the Heart of man; they do not (only) outbid the Oratory, and Expression of man, but (also) the Intellectuals, and Conception of man. Solomon (Israel's Sage) saith, The Eye, Eccl. 1.8. is not satisfied with seeing, nor the Ear filled with hearing. The Eye, may see great things; the Ear, may hear greater things; and greater than those seen, or heard, may enter into the Heart: Oh! but there is that couched, and wrapped up in the Promise, which Eye hath not seen, nor Ear heard, nor Heart conceived. Let the Apostle speak, who was graciously read in these things. Eye hath not seen, nor Ear heard, neither hath it entered into the Heart of man the things that God hath prepared for them that love him; but God hath revealed them unto us by his Spirit, 1 Cor. 2.9, 10. for the Spirit searcheth all things, yea, the depths of God; so the Greek. But, what are these Depths of God? They are the Promises, together with the Grace, and Glory, couched in the Promises. Divine Promises, are Divine Depths. Is not (now) the preciousness of the Promise, legible in the greatness of it? Divine Promises, they are greater than a Believers wants. The wants of Believers, are many times great; very great; exceeding great. Sometimes, they want outward Mercies. Oh, saith one, my Barrel is empty! my Cruse is empty! I have Bread for to Day, but none for to Morrow: Oh, saith the Widow to the Man of God, 1 Kings 19.12. I have but an handful of Meal in a Barrel, and a little Oil in a Cruse, and behold I am gathering two Sticks, that I may go in and dress it for me, and my Son, that we may eat it and die. Ah, poor Woman! Little did she think that by Sustaining the Man of God, her Self should be Sustained by the God of Man. I go to dress this for my Self, and my Son, and eat it, and die. As if she had said, when this is eaten, we have no more to eat, but must die; when (this) is gone (all) is gone, and we must go into an Eternity. The outward wants of Believers, are sometimes great. Oh, say the Soul! I live in a Cottage; live upon a Common, and have short Commons: But, Soul, Evangelical promises, are greater than thy External wants. Psa. 34.10 The young Lions shall lack, and suffer hunger; but they that fear the Lord, shall not want any good thing. If any Creatures in the World can preserve themselves from Hunger, Lions can; if they do but roar, the Beasts will fall down as a prey before them; but yet (saith God) These, even these, shall rather perish for hunger, than any one that feareth me, shall want. But, as Believers (sometimes) want outward Mercies, so (many times) want inward Refreshments. Oh! say the Soul, I am like a Pelican in the Wilderness, and like a Dove in the Valley, mourning until I can mourn no more, for the Sun of Righteousness; M●l. 4.2. 2 Cor. 4.6. for a light of the knowledge of the Glory of God, in the face of Jesus Christ. But, Soul, divine Promises, are greater than thy inward wants. Phil. 4.19. My God shall supply all your need, according to his riches in Glory by Christ Jesus. Here is a supply, and that from God; but of what? of need; yea, of all need. But, saith the Soul, if all outward wants should be supplied, yet there are inward; and if all inward wants should be supplied, In terminis, & totidem verbis. Psa. 84.11 yet there are outward. It is true, yet (in so many words) a supply for internal, & external wants, is laid under Promise. Jehovah God, is a Sun, and a Shield; Jehovah will give Grace, and Glory: Here is Grace, and Glory; a supply of all inward wants: Is here all? no; if here be not enough, ye shall have more; a supply of outward wants, is laid, and left, under promise also. No good thing will be withhold from them that walk uprightly. God, will supply his with (all) good, that is (for) their good. Divine Promises, they are greater than a Believers weaknesses. There are few Believers that are strong in every Grace; yea, few Believers, but are weak in every Grace. It is true, some Believers, are stronger in some Graces, than other Believers are; yea, stronger in some Graces, than Themselves are in other Graces; for, as there is the master-sin; so there is the master-grace in every Believer; thus, Faith, was the great Grace of Abraham; Meekness; of Moses; Patience, of Job; and Love, of John; but weak Grace, may be true Grace; a spark of Fire, is true Fire, and the Furnace is no more; a drop of Water, true Water, and the Ocean is no more. It is pity that a Believer should be weak in Faith (for if that Grace be weak, no Grace is strong) and yet weak Faith, is true Faith. Rom. 14.1 Him that is weak in the Faith receive (not reject) but not to doubtful disputations. I am this day weak (saith David) though I be anointed King. Oh! saith the Soul, I am this day weak, though I am in Christ: Oh! saith the Soul, I am weak; weak as water: The pulse of my Grace doth not beat, or it beats so weakly, that I can scarcely tell whether I be alive, or no. But, Soul, divine Promises, they are greater than thy weaknesses. If we believe not, yet he abideth faithful, he cannot deny himself. This, 2 Tim. 2.13. is not spoken of an unbelieving man, but of a man that hath much unbelief; if we believe not; though Faith be at ebb, and Unbelief at flood, yet Christ abideth faithful, and cannot deny himself. Though Peter deny Christ, yet Christ doth not deny Peter. It is said of an Emperor, that he never minded to do what he promised; Tiberiu●. but this cannot be said of Christ; for he cannot deny himself. Divine Promises, they are greater than a Believers Fears. The Fears of Believers are many times great; very great; exceeding great. A Panic Fear, is a cursed weed; but is not he a Miracle among men, that hath not sometimes a pang of forbidden Fear? When the Corpse of a Scottish Minister was put into the Grave, an Earl (being there) said, here lays the Body of one, Mr. Knox. Earl of Murray. who (in his life) never feared the Face of any man. But, can this be said of every Member of Christ? Nay, of every Minister of Christ? It was (also) a great word of another; Athanasius Though an Army should encamp me, yet will I not fear. The Fears of Believers are many times great, very great, exceeding great; so great, that they may reach the Heart; and Heart-Fears, are the greatest Fears; but, now, there is enough in one promise to dissipate the cloud of a thousand Fears. Oh! says one, I shall one day fall by the hands of this Saul; of this Goliath of Gath; but, if I do not fall by the hands of man, I shall fall by the hands of God. Oh! says another, I fear my carcase will fall in the wilderness; I fear I shall die by the way; I fear I shall not enter into the Land of Promise. Oh! says a third, Presence. I fear that I shall be impoverished, or imprisoned; that I shall be banished, or burned. But, Soul, the Promise, Propriety. in the greatness of it, out-bids, and outvies the greatness of Fear: Fear not; why? for I am with thee; Isa. 41.10. there is presence: Be not afraid; why? for I am thy God: Is here all? No: I will strengthen thee; yea, I will help thee; yea, I will uphold thee, with the right hand of my righteousness. Promise. But, what says a third? Oh! my fears are great; it is night now, and I fear it will never be day more: Oh! the Sun is gone down upon my Horizon, and I fear it will never rise more. But, Soul, there is enough in the promise to scatter this Fear. Mal. 4.2. Unto you that fear my name, shall the Sun of righteousness arise with healing in his wings, and ye shall go forth, and grow up as Calves of the stall. Is not the firmamental Sun as constant in rising, as in setting? and is not the Day as constant as the Night? Oh! saith a fourth, my fears are great; my Neighbours have left me; my Familiars have left me, my Relations have left me; yea, my God hath left me, and that is a sad leaving indeed. Isa. 49.14. The Lord hath forsaken me, my God hath forgotten me. I am not (only) out of the Hand of God, but (also) out of the Hear of God: I am not (only) forsaken, but (also) forgotten; God, is not (only) gone, but (also) for (ever) gone: I am left by a God, and it is better to be left by all the world, than to be left by God. But Soul, there is that laid and lodged in the Promise, that will weigh down this Fear. Is there such another Promise, which (according to the Greek; for there are five Negatives in it) may be read thus? For he hath said, I will not, Heb. 13.5. not leave thee; I will never, not, not forsake thee. May not (now) the preciousness of the Promise be read in the geatness of it? Divine Promises, they are greater than a Believers Faith. Faith (if I may so write) is mighty, and can do mighty things. What cannot Faith do? Faith, can do more than Force. As it is true, to believe, is very difficult; it is as true, unto him that believeth all things are possible. Heb. 11.30, 33, 34, 35, 36, 37. Read but that Scriptural Martyrology, which is the Book Martyrs epitomised, and there you may find the noble Acts of Faith. It is Faith that overcometh the world. This is the victory that overcometh the world, 1 Joh. 5.4. even our Faith. Yea, it is Faith, that maketh a Conquest upon the God of this world. Resist the Devil, Jam. 4.7. and he will flee from you. But, how shall he be resisted? In the Faith. Whom resist steadfast in the Faith. 1 Pet. 5.9. Oh the mighty power of Faith! But I dare assert, that you are not to take the Act of Faith, without Christ, the Object of Faith. What can the Instrument do without the Hand? Indeed, the Faith of Believers, can do much; but Faith can do nothing unless it be laid in the Bosom, and Bowels of the Promise. Abraham's Faith was exceeding great; He, was very grey, and so was his Consort; but what made his Faith so strong? He had the promise of a strong God, and this gave strength to his Faith. He staggered not at the promiso through unbelief, Rom. 4.19, 20, 21. but was strong in Faith, giving glory to God: And being fully persuaded, that what he had promised, he was able also to perform. Is there not now a greatness in the Promise? and is not the preciousness of it, legible in the greatness of it? Divine Promises, they are greater than a Believers Corruptions. Consider the evil of Sin, and that will appear to be exceeding great. Sin, hath Evil; all Evil, and nothing but Evil in it. Sin, is only evil; altogether evil; always evil. Rom. 7.13 That sin by the Commandment might become exceeding sinful: or, that Sin, by the Commandment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might become hyperbolically sinful: or, that Sin, by the Commandment, might become a Sinner to a wonder; a Sinner above wonder; beyond comparison. Sin, is a darkening of the Glory of God; a defacing of the Image of God; a crucifying of the Son of God; a grieving of the Spirit of God; and a wronging of the Soul of man. There is Evil enough in Sin to undo all the world. Is not Sin the cry of the damned in Hell? and should not Sin be the cry of the dead upon Earth? Is there not a world of Sin within Thee? and within Me? yea, a world of Sin within Thee, and within Me, not yet seen by Thee, and by Me? Now, though Sin be so great an Evil, that nothing is so great, yet the Greatness, and Goodness of God wrapped up in the Promise, Isa. 1.18. is greater than Sin. Though your sins be as Scarlet, they shall be white as Snow; and though they be red like Crimson, they shall be as Wool. This Promise is great, and precious as well as great. Divine Promises, they are as great as divine Commands. The Commands of God are great; exceeding great. Acts 16.31. Is not Faith a great Command? Believe in the Lord Jesus Christ. Spira, sound it so, who said, Ye call upon me to believe, I tell you I cannot believe: Oh! how fain would I believe, but I cannot: It is as possible to keep the Moral Law, as to believe; for, it is natural to work (for) Life, but supernatural to believe (for) Life. Faith, is a great work; Joh. 6.29. but, now, he that wills it, works it. This, is the work of God, that ye believe in him whom he hath sent. Faith, is (the) work; the work that God esteemeth in stead of all works. But, Faith, is not (only) a work so esteemed (by) God, Col. 2.12. but it is (also) the work (of) God. It is called a Faith of the Operation of God. God, commands the making of a new heart, and a new spirit; and might he not as well have commanded the making of a new Heaven, Ezek. 18.31. and a new Earth? Make ye a new heart, and a new spirit; for why will ye die, oh house of Israel? But, what God commands (his) to do in one place, he promiseth to do (for) his in another place. Ezek. 36.26, 27. A new heart will I give you, and a new spirit will I put within you; and I will cause you to walk in my Statutes, and ye shall keep my Judgements and do them. I will give you Legs, and lead you too: I will habituate the Soul with Grace, and actuate Grace (in) the Soul, and (for) the Soul. As the Habit, so the Act of Grace shall be from me. May not (now) the preciousness of the Promise be read in the greatness of it? Divine Promises are as great (if not greater) than Divine Threaten. Hath God threatened the unbeliever with Darkness and Death? He hath promised to the Believer light, and life. Rom. 5.21. Hath God threatened the unbeliever with Damnation? he hath promised unto the Believer Salvation. Doth Sin reign unto Death? the second Death? Grace reigns (through righteousness) unto eternal life, by Jesus Christ our Lord. Is the wages of Sin, Death? the first, and the second Death; all manner of Deaths; the portion of a Christless Soul, is nothing else but Death; Rom. 6.23. Exod. 20.5, 6. his whole estate lies in the valley of the shadow of death. But, now, though the stipend of sin be death, yet the gift of God is eternal life, through Jesus Christ our Lord. Hath God visited Iniquity to the third, and fourth Generation? He showeth mercy unto thousands of Generations. May not (now) the preciousness of the Promise be read in the greatness of it? Jer. 10.6. Divine Promises, they are like unto God Himself. God is great; exceeding great. There is none like unto thee, Jehovah; thou art great, and thy name is great in might. Now, whatever is great in God, he hath made it over (by promise) unto Believers. Take a Taste. His Power. The Lord can do whatsoever he will, though he will not d● whatsoever he can: His Power hath no Patent, but ●s Pleasure. Power, belongeth to God. God, is as much acted in making a Fly, as in making an Elephant. The Power of God, is greater than the power of Sin; Nah. 1.3. than the power of Men; than the power of Devils. The Lord is slow to Anger, and of great Power, and will not at all acquit the wicked. Now, the Power of God, Jer. 39.18. is made over by promise unto the People of God, who make him the Object of their Trust. I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee, because thou hast put thy trust in me, saith Jehovah. His Presence. As the power, so the presence of God, is made over by promise unto the People of God. What would the Joys of Heaven be (were it not for the presence of God there) but as a Funeral Banquet, Psal. 16.11. where there is much provision, but no meat? In thy presence is fullness of joy, and at thy right hand there are pleasures for evermore. To be with the Lord for a moment, is a Heaven upon Earth; but to be with the Lord for ever, is the Heaven of Heavens. The presence of God, is the Heaven of Heaven; the Joy of Heaven; the Life of Heaven, and of All that shall arrive there. Now, the presence of God, Isa. 43.2. is made over by promise, to the People of God. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, nor shall the flame kindle upon thee. God, is with his in the fire, and in the water, (though these be amazing, and amusing elements) and his presence is more than deliverance. If God be with his, though all evil be upon them, yet no evil toucheth them. The presence of the chief Good, is banishment to all evil. His Pardon. Pardon of Sin, is a singular mercy, of the plural number, if a convinced or deserted Soul may speak. The Pardon of Pope Alexander the Sixth, Heb. 8.12. was for Thirty thousand Years; but this Pardon (notwithstanding the prodigious length of it) was not worth the having; worth the hearing; for God (only) can forgive Sin. I will be merciful unto their unrighte●● 〈◊〉, their sins, and their iniquities, will I remember no more. Here are three words, unrighteousness, sins and iniquities; to indicate, and intimate, that God will forgive all kinds, and degrees of sins. Ex. 34.7. The number of words, imply the number of sins. The Scripture (in propounding Gospel-Immunties) sometimes useth three words; Jer. 31.34. forgiving Iniquity, Transgression, and Sin: sometimes, two words; I will forgive their Iniquity, Jer. 33.8. and will remember their Sin no more: sometimes, but one word; I will cleanse them from all their Iniquity, whereby they have sinned against me; and I will pardon all their Iniquities whereby they have sinned, and whereby they have transgressed against me. His Providence. The works of God, are distinguished into two sorts, of Creation, and Providence. It is not good to outrun Providence, Perkin' s Golden Chain. Acts 17.28. Isa. 43.1, 4. and it is as bad to loiter, and lag behind it. God's Providence (saith one) is either General, which extends itself to the whole world; in whom we live, and move, and have our Being: or, Special, which he showeth towards his Church; Oh Jacob, and Israel! Fear not, I have called thee by thy name, thou art mine; I will give men for thee, and people for thy life. All Creatures, have a teaching Voice, and read us Divinity-Lectures of Divine Providence. Is not that a true Axiom in Divinity? Gen. 22.14. Providence is a Creation continued. Abraham called the name of the place (where the Ram was caught) Jehovah-jireh (the Lord will see, or provide; noting, the special Providence of God in Distresses) as it is said unto this day, In the mount of the Lord it shall be seen. Now, this Providence of God, is his most wise, just, Descriptio. and powerful discerning, disposing, and preserving of all things, and persons, according to his eternal, and immutable knowledge, and will, for such ends, as himself hath purposed from everlasting. Mat. 10.29, 30. Are not two Sparrows sold for a Farthing? (the tenth part of a Roman Penny, and (of our Coin) an Halfpenny Farthing;) and not one of them shall fall on the ground without your Father: But the very hairs of your head are all numbered. The hairs of our heads are innumerable to Us, but they are numerable to God. These words, at once intimate, God's Care of all, and Satan's Malice against all. God, will have an Account of every Hair: The Enemies cannot pull off a Hair, but God will call them to a Reckoning for it. The Efflux of his Spirit. As the Power, and presence of God; the Pardon, and Providence of God, so an Efflux of the Spirit of God, is laid, and left, Isa. 44.3. under promise. I will pour water upon the thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring. Is not deadness of Spirit the Grave (as it were) of many Graces? The Spirit of God, is not the light within every man, God the Father, Son, Faldo 's Key, etc. p. 85. and Holy Spirit, without distinction, as a Generation of a late Edition, not (for want of Ignorance, or being too much proselited, and become the Spawn of the Romists) assert. The Soul, without the Spirit, and its Gales, is like a Ship without Sails, and Wind. Now, Joel 2.28 a greater dimension, and efflux of the Spirit, is laid, and left, under promise. And it shall come to pass, that I will pour out my Spirit upon all flesh. His Goodness. God, is good; very good, and doth good. Psal. 27.13. He is abundant in goodness, and truth. I had fainted, had I not believed, to see the goodness of the Lord in the land of the living. Had not the goodness of God, been laid under promise, how should it have been believed? For, as the Precept, is a Rule for Obedience, so the Promise, is a ground for Faith. The goodness of God, is unto wonder, and this is the matter of the Psalmist's wonder. Psal. 31.19. Oh, how great is thy goodness, which thou hast laid up for those that fear Thee; which thou hast wrought for them that trust in Thee, before the sons of men! His Faithfulness. Man, is unfaithful, but God is faithful. 2 Tim. 2.13. Though we believe not, yet he abideth faithful, he cannot deny himself. This, is not spoken of unbelievers, but of persons that might be very unbelieving: Though our Faith be reduced to a low ebb; though Fear hath taken the wall of Faith; though Fear be at flood, Pontius Centurio. Clark ' s Mirror, p. 206. and Faith at ebb; yet he abideth faithful, he cannot deny himself. One of Caesar's Captains, taken by Scipio, had his life proffered him, with an honourable place in Pompey's Army, if he would leave Caesar, and serve Pompey; but he answered, I will rather die, than falsify my Faith to Caesar. Did man (thus) say? Psal. 89.33. What may God (then) say? As God is faithful, who hath promised, so God hath laid his faithfulness under promise. I will not suffer my faithfulness to fail; or lie. His Counsel. As God hath laid his Spirit, and Goodness, Consilium malum, Consultori pessimum. and Faithfulness, so his Counsel under promise. Counsel, is the Spirit, and Quintessence of Reason; Reason drops out, and distils itself into Counsel. It is an old Adage, or Proverb, That bad Counsel, is worst to the Counsellor. Princes (formerly) used to have learned men about them, whom they called Remembrancers: Themistocles, had his Anaxagoras; Alexander, his Aristotle; Scipio, his Panaetius, and Polybius; but, David (in all his straits) asked counsel of the Lord, Psal. 119.24. and consulted him as his Oracle. Thy Testimonies also are my delight, and my Counsellors: or, the Men of my Counsel. The Orator said, Men of Counsel, are to a Commonwealth, Margin. as the Mind, Reason, or Understanding, is to any particular man. Young men's Counsels, Cicero. Descriptio. are very dangerous; Jeroboam lost ten Tribes by following them. Counsel, is good Advice given, and (aught to be taken) about things to be done. The Grecians (in matters of great importance) did resort (in respect of Counsel) to the Temple of Apollo. Ex. 18.26 The small matters were judged by the Heads of the People, but the hard Causes were brought unto Moses. God, did speak by a M●ses, but now he speaks by a Messiah, Heb. 1.2. whom he hath appointed Heir of all things. Of old (also) they enquired of Abel. 2 Sam. 20.18. They plainly spoke in the beginning, saying, Surely they will ask of Abel, and so make an end. Abel, was a City; the Inhabitants thereof (in former times) being reputed just, and prudent, were (in affairs of weight) resorted unto for Counsel; whence it grew into a Proverb, That they who needed Advice, should ask at Abel. Others, think, that this City-Matron, puts Joab in mind of the old Law, which commanded, Deut. 20.10, 11. that a City should be summoned, before besieged, and a Cessation of Arms, upon embracing Conditions of Peace. But, to a Christ, should the Soul now go for counsel, and him should the Soul now consult as an Oracle, who infallibly thus speaks; Counsel is mine, Prov. 8.14. Luk. 12.10, 11, 12 and sound wisdom; I am understanding, I have strength. The highest, and the holiest counsel, is laid, and left, under promise. When they bring you unto Synagogues, Magistrates, and Powers, take ye no thought how, or what thing ye shall answer, or what ye shall say; for the holy Spirit shall teach you in the same hour, what ye ought to say. His Conduct. As God hath laid his Counsel, so his Conduct under promise. He shall feed his flock like a shepherd: There is feeding; but, is there all? no: Isa. 40.11 He shall gather the Lambs with his Arm: There is gathering; but, is here all? no; He shall carry them in his Bosom: There is carrying; but, is here all? no; there is leading also, and that gently, those with young; or that give suck. Oh, saith the Soul, the way to Hell is so much beaten, and the way to Heaven is so little beaten, that I know not how to go, without leading! Oh, saith another, the way to Hell, is downhill, but the way to Heaven, is up-hill, that I know not how to go without leading! But, Soul, leading is laid, and left under promise. I will bring the blind by a way that they knew not, Isa. 42.16. I will lead them in paths that they have not known. Himself. God, hath laid himself under promise. Ye shall be my people, Ezek. 36.28. and I will be your God. Who is able to say what God is? One, being asked what God was, answered, He, must be a God, that can give a Solution to this Question. Now, God Himself, hath laid Himself under promise. 2 Cor. 6.18. I will be a Father unto you, and ye shall be my sons, and daughters, saith the Lord Almighty. Thus, there are four things, recorded, and transmitted to Posterity in the preciousness of them. There is a precious Soul. As the Redemption of the Soul is precious; so the Soul, that is redeemed, is precious. The precious sons of Zion, comparable to fine gold, Lam. 4.2. how are they esteemed as earthen Pitchers, the work of the hands of the Potter? These, are precious in the eyes of God, but vile in the eyes of the world. There is precious Faith. Faith, is a precious Plant; an outlandish Plant; a Plant of God's own planting, and of a divine Extract. Faith, is not a Native, but a Donative; it is Heavenborn, and not a Slip growing in our own Garden. 2 Pet. 1.1. To all that have obtained like precious faith. There is a precious Christ. Pearls, are precious. Christ, is (a) Pearl; yea (the) Pearl; the Pearl of great price, of greatest price. It would puzzle and pose, Lam entius. not (only) all the Saints, but (also) all the Angels, to bring in the worth, and the weight, of this Pearl. He can never die a Bankrupt, (worse than nothing) nor a Beggar (worth nothing) that hath this Pearl. 1 Pet. 2.7. Unto you therefore which believe, he is precious: Or, Honour; Greek. One thinks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Abstract, is put for the Concrete, Honour, for honourable, and precious. There is a precious Promise. Whereby are given unto us exceeding great, and precious Promises. 2 Pet. 1.4 So that, here is a precious Saint, through precious Faith, closing with a precious Christ, in a precious Promise. DIRECT. VI ART actually in Christ? Direct. 6. Drink (then) of the Brook by the way, and lift up thy head. Blessed are the dead which die in the Lord, Rev. 14.13. yea, from henceforth saith the Spirit, that they may rest from their labours, and their works do follow them. In this Bundle of Myrrh; in this Text, and Truth, so sweetly-sweet, there is the Subject, and the Predicate. The Subject. This is Blessing. Blessed. The word seems to signify greatly blessed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and happy. The Predicate. Now, this, is referrible to two Heads; the Pronunciation of it, and the Amplification of it. The Pronunciation of it. Blessed are the dead, which die in the Lord, yea, from hencesorth, saith the Spirit. Wherein, there are these things. The Persons. The Dead. The (without Heart) so the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Primum vivens, ultimum morient. Arist. for, as Life beginneth, so Death endeth in the Heart: One, therefore, calls the Heart, the first living, and the last dying. The Dead; blessed, are the Dead; or, the without Heart. A Description of these Persons, which die in the Lord. In Christ Jesus the Lord; in the Faith of Christ Jesus the Lord. Which dye (in) the Lord, or (for) the Lord; for the Lord Jesus; for the sake of the Lord Jesus; so Beza, and Mede; that pass through a violent death; that suffer death for Christ, and lay down their Blood on this side the Grave: But, I rather understand it with others, which die (in) the Lord; in the Faith of the Lord Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.13. for the One is blessed as well as the Other. All these died in Faith. According to Faith, so the Greek; that is, these died in the Faith of the Person of Christ, that was to come; but Believers now die in the Faith of the Person of Christ that did come; that had his Veins breathed, and his Vitals let out upon the Cross. The Blessing pronounced upon these described persons. Those, that die in the Faith of Christ, are blessed. The timing of this pronounced Blessing, upon these described persons. From henceforth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From this time, so the Greek. The Soul of a person living, and dying in a Christ, goeth not to Purgatory, but to Glory, when Time goes in to Eternity. Luk. 23.43. To day shalt thou be with me in Paradise; and that Paradise the Heaven of Heavens. The infallible Testimony concerning the blessedness pronounced upon these described persons. From this time, yea, saith the Spirit. The Amplification of it. That they may rest from their labours, and their works do follow them. Now, this Amplification, falls under a twofold Notion, Rest, and Reward; to these distinctly. Rest. That they may rest from their labours. That they may rest from the labour of their particular Callings; from their Afflictions, and Persecutions; from their Sins, and Sorrows; from their Temptations, and Tribulations; from their Distresses, and Desertions. The Grave, is the House, and Bed of the Body, to all that die; Heaven, is the Rest, and House of the Soul, to all those who die in the lord Psal. 19.11 Saints. (here) have a Rest (in) their labours; in the keeping of them, there is great reward; but, Saints (hereafter) shall have a Rest (from) their labours, that they may rest from their labours. Reward. And their works do follow them. Not in a way of Debt, but in a way of Grace; not in a way of Merit, but in a way of Mercy. Their works follow them, go with them, for the words (saith one) well weighed, sound so. Leigh, in loc. Works (here) are put metonimically for the wages, and reward of their works; which reward is not in a way of merit, but in a way of mercy. Every one shall receive according to what he hath done, whether it be good, or bad. 2 Cor. 5.10. They shall follow their works no more, who are followed by their works. And their works do follow them. Not in kind; the very same individual works (which they have done here) follow them not (for they are transient Acts, and have no subsistency) but the Blessing which lie in the promise for such works, when Believers die, their works follow them (through freegrace) in glorious rewards; when unbelievers die, their works follow them (through divine Justice) in everlasting torments. Mariners, carry Glasses of Spirits along with them, in their dangerous, and difficult Voyages. Art actually in Christ? Then the Cross is the way to the Crown, and the Wilderness is the way to Canaan; thou art (for aught I see) going back into the Wilderness, take (therefore) these comfortable Cordials along with thee, in thy progress to the Holy Land. Art astually in Christ? Cordial I. Phi. 1.21. Triumph (then) for thou shalt be no loser, but a gainer by Death. To me to live is Christ, and to die is gain. A Soul (in) Christ, is a great gainer by Death, but a Soul (out) of Christ, is a great loser by Death; he loseth these lesser and lower things; we brought nothing into this world, and it is as certain we can carry nothing out; this man loseth his company; a carnal, and a cursed crew; a drinking and a damning crew; this man takes leave of all his Relations at once, Father, and Mother; Wife, and Children; yea, this man (living, and dying out of Christ) loseth his Soul, Matth. 16.26. and that is a considerable loss; an universal loss; an irreparable loss; a kind of an infinite loss, for it is the loss of an infinite God, and this God a God of infinite love. Saul, dying, lost his Kingdom, and (I fear) his Soul too: here, dying, lost his Crown, and (I fear) his Soul too: But, now, a Soul living, and dying in Christ, is a greater Gainer, than Loser by Death; for Death will be an Outlet to Sin, and an Inlet to Glory. Art actually in Christ? Then Death will be an Outlet to Sin. Sin, is a fatal Monosyllable. As Grace is the best, so Sin is the worst Monosyllable; as Love is the best, so Lust is the worst Monosyllable; now, will it be any loss, but a gain, to lose sin? where is the Soul that would keep it, who knows that every thing less than Hell, is less than Sin? A Soul (living, and dying in Christ) leaves his Bags, Rom. 6.7. and his Barns; his Friends, and Relations, but he leaves his Sins also, which is a greater Gain, than the other a Loss. Death, gives, a Bill of Divorce to Sin. He that is dead, is freed from Sin. The Body sins not without the Soul. Here, every Soul in Christ, cries out of one Sin, or another: Oh the pride of my Heart saith one, and the passion of my Heart saith another! Oh the darkness of my Heart saith one, and the deadness of mine saith another! Oh the treachery of my Soul saith one, and the tympany of mine saith another! Oh the wantonness of my Spirit saith one, and the worldliness of mine saith another! But, there will be no complaining in the Grave, when thy Head hath a pillow of Dust. As there will be (not working in the Grave) so there will be no sinning in the Grave; when the Soul takes leave of the Body, than Sin takes leave of the Soul, and of the Body too, and that for ever. Art actually in Christ? Then Death will be an Inlet to Glory. If Christ be thine, and thou be'st Christ's, than Death to thee will be the beginning of life. Thou layest down one life, to take up another; and that which thou takest up, is far better than that which thou layest down. Phi. 1.23. Lend an ear to the Apostle, I am in a strait between two, having a desire to departed, and to be with Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is far better. For I am in a straight; the word is very significant, and a metaphor, not (only) from the straitning of the Body by diseases, but (also) of the coangustation, or straitning of a City, on every side besieged; a metaphor taken from the straitness of places, where we are intercepted by an enemy, Leigh Cri. sac. in loc. shut up, not finding an issue. Yea, it signifieth also (the) straitning, and perplexity of the mind, when one knoweth not what to do, and whither to turn him; As if the Apostle had said, I am drawn divers ways; this way, with the desire of Christ; that way, with the love of the Brethren, for whom my life in the flesh is necessary. I am in a straight, having a desire; a vehement, earnest, and continued desire: Having a desire to departed; to die, and to be with Christ: Death, of itself, should not be desired, because this desire crosseth nature; the grand desire to die, should not be to be out of the world, but to be with Christ; which may confute the error of those who dream, that the Soul (separated from the Body) does sleep. Which is far better. It is very significant in the Original; far much better; or, much more better. Art actually in Christ? Cordial II. Triumph (then) for Death will strip thee of thy Rags of Mortality. Queen Esther, appears before King Ahasuerus in her Royal Apparel. If Joshuah appears before an Angel, he must have change of raiment. Can not he appear before an Angel in his own Rags? How then shall a Soul appear before God, without Christ's Robes? There is no appearing before God in the Rags of Mortality, nor in the Rags of Morality. Self-righteousness, is a Rag; yea, a menstruous Cloth. Morality, is but old Adam, in another Dress. Phi. 3.7, 8, 9 What things were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod canibus exponitur. and do count them but dung (Dogs-meat, so the Greek) that I may win Christ; And be found in him (in him here, and in him hereafter) not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. Death, is a putting off the Rags of Mortality, and Morality, that the Soul may be decked, and diessed, with the Robes of Glory. Art actually in Christ? Cordial III. Triumph (also) whether living, or dying, thou art Christ's. Blessed are they that live in the Lord, and blessed are they that die in the Lord. There are many that live not in the Lord, and die not in the Lord; that living, and dying, are not the Lords; but while thou livest, and when thou diest, thou art the Lords, for thou art Christ's. Rom. 14.7, 8. None of us liveth to himself, and no man dyeth to himself; for, whether we live, we live unto the Lord; or whether we die, we die unto the Lord; whether we live (therefore) or die, we are the Lords, Now, to have a Christ in Life, and a Christ at Death, is not this a comfortable Cordial? Art the Lords in Life, and the Lords at Death? Go (then) from a Reflection of this Truth, as Hannah did from Eli, and let thy countenance be no more sad, at the thoughts of Death. Do men say, the Nations are angry? they are consulting, conspiring, and confederating against Christ, and those that are Christ's; and thou mayst go bleeding out of the world, or burning out of the world; true, saith the Soul, but Christ is mine (while) I live, and will be mine (when) I die. Does Conscience say, Winter is coming? a Storm is at Hand; we may be near a shower of blood; the winds are like to rise, and be prodigious; the waves are like to roar, and be impetuous; true, saith the Soul, but Christ is mine (while) I live, and will be mine (when) I die. Does Satan say, thy Life is uncertain, and thy Death is certain? Man is mortal, and not a match for Death; true, saith the Soul, but whether I live, or die, I am the Lords. It is said in the Life, and Death, of a worthy Minister, Mr. Jessey. That he passed unto Glory triumphing, rejoicing under the very stroke of Death. Art actually in Christ? Cordial IU. Triumph (also) for Death will arrive, and anchor thee in a desirable, and delectable Harbour, and Haven. Ah poor Soul! it may be thou hast (as it were) been at Sea ever since thy new Birth; thy second Birth; and hast met with winds, and waves there; with storms, and tempests there; it may be thou hast been without Sun-light there; without Moonlight there; yea, without Starlight there; but, when Death arrests thy Body, it will arrive thy Soul at a desirable, and delectable, Harbour, and Haven; yea, at a Harbour, and Haven, of desire, and delight. The Navigator meets with hard things at Sea; there is (often) nothing but difficulty in view; danger, in view; yea, Death in view; but, he forgets these, when he comes within sight of the Harbour; within sight of the Haven: But, Soul, what Harbour like unto Heaven? what Haven like unto Heaven? when thou art landed at this Port, at this Paradise, thou wilt then forget thy Trials, and Troubles, and Travels; thy Sicknesses, and Solitudes, and Sufferings. Luk. 23.43. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in Paradise. This Text, is like a bundle of myrrh, and being so sweetly-sweet, I shall touch upon the Meditations flowing from it. That (unto the worst) hath Christ showed mercy (at last.) Meditat. Thou; thou. Verily I say unto Thee; Thou. This man had been very bad, for he had been a Thief, and Theft is a great Sin, for it is the breach of the great Command, of the greatest God. This man had sinned, and this man was to suffer for his sin; yea, to suffer death for his sin; and yet Christ had mercy upon him. Though this man had lived to his last day, and (possibly) to a little part of that day, yet Christ said unto him, To day; It is very emphatical, Mat. 20.9. To day shalt thou be with me in Paradise. The Saviour promiseth, more than the Sinner asketh. He, that came into the Vineyard, at the eleventh hour, had his penny, had his pay. That Christ was God, manifested in the flesh. Shalt; Thou shalt. This Text, and Truth, prove the Deity, and Divinity of Christ; Thou shalt. Had not Christ been God, he would not have spoken thus; and had not Christ been God, he could not have thus spoken; 1 Tim. 3.16. Thou shalt. Great is the mystery of Godliness, God was manifest in the flesh. That words of Assurance, are Christ's words. No Soul, hath a word of Assurance for Heaven, until Christ speaks it. John 6.63, 68 The words that I speak unto you, they are Spirit, and they are Life. To day shalt thou be. If Christ be a Mute, the Soul is in doubt. I that speak unto thee am he. If Christ be a Mute, the Soul is in a maze. If Christ be silent, the Soul is sad. A word of Assurance is from Christ. Whither should we ge, but unto thee? thou hast the words of eternal life. No voice, but the voice of Christ, will still the voice of Desperation. If the Soul be comforted, Isa. 51.12. and assured, Christ must be the Text, and the Preacher too. I, even I, am he that comforteth thee. Not I, with another; not I, or another; but I, and no other. That Paradise is under promise for Converts. Thou shalt be in Paradise. Glory, is entailed upon Grace; Happiness, is entailed upon Holiness, and the Crown is appointed for the Converts Head. Thou. That this person was convinced, appears in the Context: Luke 23.40, 41, 42 Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds, but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me, when thou comest into thy Kingdom. That this person (also) was converted, appears in the Text, or Christ would not have laid Paradise under promise; 1 Cor. 6.9 for Paradise is for none but Converts of his own making: Thou shalt be in Paradise. The unrighteous, shall not inherit the Kingdom of God. The unrighteous (as) unrighteous, and in a (state) of unrighteousness, Mat. 18.3. shall not inherit the Kingdom of God. Except ye be converted, and become as little children, ye shall not, not (so the Greek) enter into the Kingdom of Heaven. Persons, must be converted, as well as convinced; and changed, as well as called, or they cannot be passed through the Gates into the City. Ye shall not, not, enter into the Kingdom of Heaven. Not, not; two Negatives, strengthen an Affirmative. That, which makes Paradise, a Paradise indeed, is to be with Christ there. With me: Thou shalt be with me in Paradise. What would a Paradise be, without Christ? What would Heaven be, though Angels be there, and the Spirits of just men made perfect be there, if Christ were not there? Whom have I in Heaven but thee? As if the Psalmist had said, Heaven, would not be a Heaven to me, were it not for thee. Christ's being with the Soul (here) makes a Heaven (here) and the Souls being with Christ (hereafter) makes a Heaven (hereafter.) Would not Heaven be a Baca, a valley of tears? A Bochim, a house of mourning, if the Soul were not to find Christ there? John 14.1, 2, 3. Let not your hearts be troubled, ye believe in God, believe also in me; in my Father's house are many Mansions; if it were not so, I would have told you, I go to prepare a place for you; And if I go, and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. That the Soul of a Convert is a Blossom of Eternity, and hath a Stamp of Immortality. As the Mortality of the Body, so the Immortality of the Soul, is legible in this Text, and Truth. Thou shalt be with me, and that in Paradise. Though thy Body die, yet thy Soul shall live; yea, live with me. Fear not them which kill the Body, Mat. 10.28. but are not able to kill the Soul. Though the Body dies, the Soul lives. That when Time goes into Eternity, than the Converts Soul shall go into Glory. To day. Thou art upon earth to day, and thou shalt be in Heaven to day. Thy Body, is upon a piece of timber this morning, but thy Soul shall be in a place of Triumph before night. To day. To be in Paradise is much, but (to day) to be there, is more: The time, accents the mercy. For Christ to speak in the Future Tense, to a graceless Soul, is not so amazing, and amusing, as for Christ to speak in the Present Tense: For Christ to say, He that believeth not shall be damned, is sad; but to say, Thou Fool, this night shall thy Soul be required of thee, this is sadder. For Christ to say, He that believeth, shall have everlasting life, is much; but for Christ to say, To day shalt thou be with me in Paradise, is much more. Though thou hast been sinning to (this) day, yet after (this) day, thou shalt never more sin. All persons, are bound for Hell, or for Heaven, for there is no Purgatory, but what is in the foolish fancy of the blind and bloody; of the barbarous, and butchering Papists. This cruel Crew, cast all men into three Ranks. Some, are Apostles, and Martyrs; persons, eminently godly; these (they say) go immediately to Heaven. Some, are Apostates, and Persecuters of the Faith; these (they say) go immediately to Hell. There is a middle sort, of ordinary sinners, that immediately (after death) go neither to Heaven, nor to Hell, but to Purgatory; where (they say) they must bear the punishment of their sins, until they be prayed out. Luk. 16.22, 23. But, all Souls are bound for Heaven, or Hell. The poor man dying, arrived at Heaven; the rich man dying, arrived at Hell. The Soul of this Convert, was to be, where the Soul of Christ was to be, and did not his Soul go into Glory? Ought not Christ to have suffered these things, Luk. 24.26. and to enter into his Glory? Was not the Soul of this Convert in Heaven, before his Body was in the Grave? Stephen died in this Faith, that the Soul of a Convert goes into Glory, when his Time goes into Eternity, or, he would not have prayed, Acts 7.59 Lord Jesus receive my Spirit. They stoned Stephen, calling upon God, and saying, Lord Jesus, receive my Spirit. Art actually in Christ? Cordial V. Triumph (also) for Death will grave (and that at once) all thy Cares, and Snares; all thy Fears, and Tears; all thy Temptations, and Tribulations. Art actually in Christ? Death (then) will grave all thy Cares. Martha, was careful, and troubled, about many things: As it is said, Luk. 10.40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 10.41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. She was cumbered about much serving; cumbered: The Greek word to cumber, or be cumbered, signifies to be drawn, or wried round, and round about; so it is said, Martha, Martha, thou art careful, and troubled, about many things. Martha, Martha; she is named twice, and the name signifieth Bitter; as if Christ had said, Bitter, Bitter. 1. Bitter to her self, in making her self a Drudge, and neglecting the Word. 2. To her Sister, in chiding, and accusing her. Thou art careful; The word signifies excessive, and sinful, Care, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Solicitude. And troubled; The word seems to signify, anxiously to be wreathed, with the difficulty of a thing to be accomplished. Martha, was excessively, and forbiddenly careful, and thoughtful; yea, anxiously wreathed; she had too much Care, and Trouble, when she was upon earth, but she hath no care upon her now she is in Heaven. Is not this the cry here? Bread, for the day; Bread, by the way. Is not this the Cry here? Bread, for me, and Bread for mine: A little meal in my Barrel, Eccl. 9.10 and a little Oil in my Cruse. Oh (says the Widow) I am going to bake this Cake for me, and my Son, and then to die. But, now. Soul, Death, will grave all thy Cares; for, there is no work, nor device, nor knowledge, nor wisdom, in the Grave. whither thou goest. This life, is a day of working, but death, is a night of resting: This life, is a continued motion, but death, is a continued rest. Art actually in Christ? Death (then) will grave all thy Snares. There is a Snare cast in all our ways; Hos. 5.1. there is a Snare on Mizpah, and a Net spread upon Tabor. These, were two Mountains; the first signifying a Beacon, or Watchtower; the last signifying Housing, or Purity. Soul, there is a Suare cast in the Country, and in the City; a Snare cast in the Church, and in the Closet. Gideon, made an Ephod, after which Israel went a whoring; Judg. 8.27. which (also) proved a Snare to Gideon, and to his house. There is a Snare in the Ship, and a Snare in the Shop (here,) but there shall be no Snare (hereafter.) Saul, gave unto David, Michal his daughter, that she might be a Snare unto him, 1 Sam. 18.20, 21. and that the hands of the Philistines might be against him. But, though she might be a Snare (while) he lived, she was no Snare (when) he was dead. Art actually in Christ? Death (then) will grave all thy Fears. Is not that Christian a miracle amongst men, that is without Fear here? but no Christian shall have Fear hereafter. David, feared a falling into the hands of Saul here, and while Saul was, but he fears not to fall into the hands of Saul, where Saul is, or Himself is. One man, may fear another, while his Enemy, and Himself lives, but he fears not his Enemy, when his Enemy, and Himself, 1 Cor. 15.26. are dead. The last Enemy that shall be destroyed, is Death. Art actually in Christ? Death (then) will grave all thy Tears. Now, Tears stand in the eyes of those that are Christ's, and their eyes are like a Limbeck, continually dropping: The precious Sons of Zion (comparable to fine Gold) are mourning between the Porch, and the Altar; mourning, until they can mourn no more; mourning, like Doves in the Valleys, for their own iniquity, and the iniquity of their own; for their own iniquity, and the iniquity of others; but, there shall be no mourning hereafter; The Grave, Rev. 21.4 and Heaven, are not Bochims' (places of weeping;) not a Tear shall be shed in either of those places. There is to be a State upon Earth (under the Personality of Christ's Reign) when all Tears shall be wiped from the eyes of those who are (actually) Christ's. Art actually in Christ? Death (then) will grave all thy Temptations. Now, Satan follows thee from the Closet, to the Church; and from the Church, to the Closet; but this shall not be hereafter. Oh, how many, and mighty! how great, and grievous! how horrid, and hideous, are Satanical Suggestions, and Solicitations here! but, there shall be none hereafter. Satan, being (once) cast out of Heaven, is (ever) cast into Hell. Rev. 20.10. The Devil that deceived them, was cast into the lake of fire, and brimstone, where the Beast, and the false Prophet are, and shall be tormented day, and night, for ever, and ever. Art actually in Christ? Death (then) will grave all thy Tribulations. Here, thy sorrows, and sufferings, come like waves; here, Deep cryeth unto Deep; here, thou art often in the mouth of Lions, but, there shall be nothing of this hereafter. Here, thou art fight with the Beasts of Ephesus; here, thou art hunted like a Partridge upon the Mountains, but there shall be nothing of this hereafter; Death, will grave all these things. There the wicked cease from troubling, and there the weary be at rest; Job 3.17, 18, 19 there the Prisoners rest together, they hear not the voice of the Oppressor; the small, and the great, are there, and the Servant is free from his Master. Art actually in Christ? Cordial VI Triumph (also) for thou art an Heir. But, here are three Questions. But, who are Those, who are Christ's? Qu. 1. But, are those (who are Christ's) Heirs? But, of what, are those (who are Christ's) Heirs? But, who are Those, who are Christ's? Qu. 1. How shall those, who are Christ's, be known from others? Those (who are Christ's) are so by eternal Donation, and by effectual Vocation; Sol. they are so decretively, and so declaratively, but to these distinctly. Those (who are Christ's) are so decretively, or, by eternal Donation. They are given unto Christ before Time. Joh. 17.2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. All those (who are Christ's) are given unto Christ; that is, they are chosen in Christ. There is a particular Election (which is the sublimest Act of Divine Sovereignty) and this was (before) Time. Eph. 1.4. According as he hath chosen us in him before the foundation of the world. Not that we are chosen in Christ (saith one) as the foundation of our Election, Leigh, in loc. but we are chosen in Christ, as the foundation of our Salvation. Those (who are Christ's) are so declaratively, or, by effectual Vocation. As, there are Those given unto Christ (before) Time, so, there are Those unto whom Christ is given (under) Time. I knew a man in Christ. 2 Cor. 12.2. By those (who are Christ's) I mean those (who are actually Christ's, declaratively Christ's;) those, effectually called by Christ: Among whom, Rom. 1.6. are ye also the called of Jesus Christ. Christ, speaks of those given unto him, and unto whom he is given. John 17.9.20. Neither pray I for these alone, but for them also which thou hast given me, and shall believe on me. As there are some given unto Christ, so there are some unto whom Christ is given, and these are the persons (unto whom Christ is given) that I intent. But, Qu. 2. Sol. 1 Cor. 3.21, 22, 23 are those (who are Christ's) Heirs? Those (actually) Christ's, are Heirs. All things are yours, whether Paul, or Apollo, or Cephas; whether the world, or life, or death; whether things present, or things to come; all are yours, and ye are Christ's, and Christ is Gods. Christ, hath his Heirs, and those (actually) Christ's, are Heirs. If ye be Christ's, Gal. 3.29. then are ye Abraham's seed, and Heirs according to promise. An Heir, is one that succeeds another into a Possession, and Inheritance, after his death. Thus, Solomon, was Heir to David; and thus Isaac, was Heir to Abraham. Gen. 21.10. Cast out the Bondwoman, and her Son, for the Son of the Bondwoman shall not be Heir with my Son, even with Isaac. Those (actually) Christ's, whether Jews, or Gentiles; whether Men, or Women, are Heirs. That the Gentiles should be fellow-heirs, Eph. 3.6. and of the same body, and partakers of his promise in Christ, by the Gospel. What (indoed) is more legible in the Sacred Scriptures, than that those (who are actually Christ's) are Heirs? He, Rev. 21.7. that overcometh, shall inherit all things, and I will be to him a God, and he shall be to me a Son. But, of what, Qu. 3. are those (who are (actually) Christ's) Heirs? These things, may be redaced to two Heads; Sol. things present, and things to come; but, to these dis●●nctly. Those (actually) Christ's, are Heirs of things present. But what are those things present, Qu. of which (those actually Christ's) are Heirs? Those (actually Christ's) are Heirs of Christ. Sol. 1. An Empire (says Luther) is but a Crest, which the Father of marries may cast to a D●g. An Empire (without a Christ) is nothing; but Christ (without an Empire) is any thing; is every thing; is all things. There have been few, but the Nimrods', and Nebuchadnezars of the world; but the Sanis, and Sennacheri●s of the world; but the Pharaches, and pilate's of the world, that have been the Lords of the world. Christ, is the Object of the Nations desire; the Object of the Father's delight, and yet those (actually) His, are Heirs of Him. Christ, is the Being of Being's, as God; the Beauty of Beauties, as Man; and the Blessing of Blessings, as God-Man; and yet those (actually) His, are Heirs of Him. My Beloved, is mine, and I am his, Can. 2.16. he feedeth among the Lilies. Those (actually Christ's) are Heirs of the Grace of Christ. Grace, is a Pearl of that weight, and worth, that the Topaz of Ethi●p●a, is but a pebble to this Pearl, and not to be val●ed with it, and yet those (who are actually Christ's) are Heirs of the Grace of Christ. Grace, is such a Pearl, that it entitles, and entails Glory; such a Pearl as will go into Glory, when Time goes into Eternity, and yet those (who are actually Christ's) are Heirs of the Grace of Christ. Grace, is so pure, that there is no sin in it, and so precious, that the whole Fabric of Salvation is laid upon it, (By Grace are ye saved;) and yet those (who are actually Christ's) are Heirs of the Grace of Christ. Since the day ye heard it, Col. 1.6. and knew the Grace of God in truth. Those (actually Christ's) are Heirs of the Spirit of Christ. What the Body is without the Soul, that the Soul is without the Spirit. What the Soul is to the Body, that the Spirit is to the Soul; and yet those (who are actually Christ's) are Heirs of the Spirit of Christ. A man without the Gales, and Gusts of the Spirit; without the Incomes, and Influences of the Spirit, is like a Ship becalmed, and weather-bound, and yet those (who are actually Christ's) are Heirs of the Spirit of Christ. It is the Spirit that searcheth all things, yea, the depths of God; it is the Spirit that witnesseth together with our spirits, that we are the children of God, and yet those (who are actually Christ's) are Heirs of the Spirit of Christ. Because ye are Sons, Gal. 4.6. God hath sent forth the Spirit of his Son into your hearts, crying, Father, Father. Those (actually Christ's) are Heirs of the Ministry of Christ. Christ, hath a twofold Ministry, the Ministry of Men, and the Ministry of Angels; to these distinctly. Those (actually Christ's) are Heirs of the Ministry of Men. A Gospel-Ministery would be accounted no small mercy, were not we sick of a spiritual Pleurisy. Honey, will down with an hungry Man, but the full stomach treads under foot the Honeycomb. Manna, would have been tasteful unto an hungry Man, but the Israelites were glutted with the plenty of it. Have not Gospel-Ministers, been Gospel-Instruments, in the hand of God, for the conversion of many Souls? 1 Cor. 3.5 Satius est, ut Sol non luceat, quàm ut Chrysostomus non doceat. Who then is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man. Is it not pity, that every Gospel-Minister hath not such an Auditory as Chrysostom had, which said, That the world knew as well how to be without the firmamental Sun, as they knew how to be without their Minister? We had better want the shining of the Sun, than the Preaching of Chrysostom. It is true, the Ambassador, is to show his Letters of Credence, before his Audience: Paul (writing to the Romans) in the very first words, proposes his Vocation. Paul, a servant of Jesus Christ, Rom. 1.1. called to be an Apostle, separated unto the Gospel of God. A Gospel-Minister, is a great mercy, if it may be (truly) said of H●m, Nazianz. as it was of One, As his Lip was, so his Life was: And, as it was said of Another, That, Z●ll●●s. He was not (only) a Theoretic, but (also) a Practical Divine; for what he taught, he first practised himself. When Ernustus was desired (by the City of A●spurg) to return Regius the Minister; he answered, Duke of Bransu●●k That he would as soon part with his Eyes, as with Him. Were it not for the pleasure of knowledge, the delight in study, and the hopes of winning Seals to Christ, who would be Ministers, so little Veneration (from some) hath a Gospel-Ministery now? Faith, cometh by hearing, Rom. 10.14, 17. but how shall we hear without a Preacher? Is it not hard to determine, whether a People be happier in the enjoyment, or anhapp●er in the loss of a painful, powerful, gracious, and Gospel-Ministery? and yet those (actually Christ's) are Heirs of a Gospel-Ministery: It is said of One, Themistocles. That he was ever bamshed in Peace, but sent for home in War. Ah Soul! There may arise such a storm within, and such a cloud may interpose between thy Soul, and thy Saviour, that thou may'st send for a Gospel-Minister. Wallaeus One. (preaching his Farewei-Sermon at Middleburgh) filled his People with such sighs, and tears, that they (rather) seemed children, to part with a Father, than People, to part with a Pastor. The desire of Jewel, was, Aut precantem, aut praedicantem. That he might die Preaching. It was (also) the usual wish of Austin, That when Christ came, he might find him either Praying, or Preaching. If any sin in a Gospel-Minister be unpardonable, it is his Silence, for he is God's Mouth, and the Gospel his Voice, and yet those (actually Christ's) are Heirs of a Gospel-Ministery. One (writing of the Romish Prelates) saith, That since Prelates increased in Pomp, Bernard. choosing the first places in the Church, they have been the chiefest in persecuting of Jesus Christ, and have ever showed themselves not Teachers, but Dece. vers; not Pastors, but Impostors; not Prelates, but pilate's; succeeding, not Peter in Teaching, but Romulus in Murdering. Though they are unfit to be Seers, that cannot distinguish between Hagar, and Sarah; the Manna of Israel, and the enchanted Cup of Babel: As they are unfit to be Ministers, (who are like Jeroboam's Priests) the vilest of the People; and he is unfit to be a Minister, who may set his foot (for ignorance) against a quondam Scottish Bishop, who (being addressed with a Case of Conscience) protested (like an ignorant— as he was) that he knew neither old Law, Bishop of Dunkelden nor new; which is become a Proverb in Scotland, (to express a very ignorant man) Thou art like the Bishop of Dunkelden, who knew neither old Law, no● new; yet a Minister (of Christ's making) is a Wooer of Souls for Christ; Animarum procus. and his grand design is to raise up a Seed to his eldest Brother; now, those (actually Christ's) are Heirs of a Gospel-Ministery. It is said of Bede, that three things were very familiar to him in his whole life; to pray, Hac sunt in Fossa, Bedae venerabilis Ossa preach,., and write; that (upon his Tomo) was this found: Here lies entombed in these Stones Of venerable Bede his Bones. Were a Man's Head, Gold; his Granary fuller than Pharaohs; his Treasury richer than Hezekiahs', and every Room in his house better furnished than solomon's; there might come a time he might stand in need of a Gospel-Minister; and yet those (actually Christ's) are Heirs of a Gospel-Ministery. As great a Potentate as Pharaoh was, Exod. 8.8 and as despicable a person as Moses was, yet the Potentate sent for the Prophet. It is said of One (who was Rector of the University of Geneva) that with sighs and tears, Spanhemius. the People parted with him; as if in losing him, they had lost a principal Member of their Body. Gospel-Ministers, are called Ambassadors; called Fathers; called Shepherds; called Stewards; called Watchmen; called Workmen, etc. and yet those (actually Christ's) are Heirs of a Gespel-Ministery. Those (actually Christ's) are Heirs of the Ministry of Augels. As they are Heirs of the Ministry of Men, so of Angels. Angels, are God's Heralds; Gods Ambassadors, to carry comfort from his Throne, to his Footstool; from Heaven to Earth; and yet those (who are actually Christ's) are Heirs of the Ministry of Angels. Angels, are God's Servants; Gods Stewards; Gods Ministers; Gods Messengers; and yet those (actually Christ's) are Heirs of the Ministry of Angels. Heb. 1.14 Are they not all ministering Spirits, sent forth to minister for them who shall be heirs of salvation? The best part of Man (even his Soul) is lower than Angels; an Angel, is a perfect Soul, and a Soul but an imperfect Angel. Angels, were created in the beginning, and settled in an upright state, in whom, may be considered these things. Their Nature. Angels, are spiritual, and incorporeal Essences. Heb. 1.7. Unto which of the Angels said he at any time, Thou art my Son? He taketh not hold of Angels, but of the seed of Abraham he taketh hold. Heb. 2.16 Greek. Their Qualities. 1. They are wise. The woman of Tekoah told David, As an Angel of God, 2 Sam. 14.17. 2 Thess. 1.7. so is my Lord the King, to discern good, and bad. 2. Angels, are of great might. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty Angels. 3. They are of great Agility. Gabriel, is said to sly swiftly. This, Dan. 9.21 is the reason, why the Cherubims in the Tabernacle, were painted with wings. Their Number. They are many; very many; I know not how many. Heb. 12.22. To an innumer able company of Angels. Their Place. The highest Heaven; where they ever wait upon God. Matth. 18.10. Take heed that ye despise not one of these little ones; for I say unto you, that in heaven, there Angels do always behold the face of my Father which is in heaven. Their Degrees. For the Lord himself shall descend from heaven with a shout, 1 Thess. 4.16. with the voice of the Archangel. Their Office. Partly, to Magnify God, and partly to perform his Commandments. Bless the Lord ye his Angels, that excel in strength; Psal. 103.20. that do his Commandments. Angels, have not the least spot, or tincture of sin, in their nature, yet the nature of Angels was potentially sinful. Evil Angels (which fell at first) were holy; and they (who now stand) might have fallen, notwithstanding their created holiness, if God had not superadded confirming Grace, which esta●●sheth them for ever. If the nature of man, Qu. be nothing but sin, and Angels have not any sin at all in their nature, how then is there Folly in the Angelical Nature? Job 4.18. His Angels he charged with Folly. There was not any Folly concreated with them. Sol. 1. Their nature, is purely pure. They have not contracted any Folly into their nature. The Folly of the good Angels, is but like the Folly of man in a Paradisical state, when he had (only) a power to sin. They have (only) a potentiallty, a possibility in their nature to sin; And Christ hath changed their possibility to sin, into an imp●ssi●●●ty of sinning. Caryl in loc Redemption,. hath not (only) bettered the condition of man, but (also) the condition of Angels; and yet those (actually Christ's) are Heirs of the Ministry of Angels. Those (actually Christ's) are Heirs of the Righteousuess of Christ. The imputing of Christ's righteousness unto (his) is their sustisication; the imparting of his righteousness to (his) is their sanctification. Christ, is sanctisication to (his) as well as righteousness. There is a twofold righteousness in Christ, imputed, and imparted; the first, in order to justification; the second, in order to sanctisication; a righteousness imparted, justifies before God; a righteousness impacted, justifies before man. Noah, become heir of the righteousness which is by faith. Heb. 11.7 It is called a righteousness of faith, because faith is conversant about it, as its object, and yet those (actually Christ's) are Heirs of his righteousness. Those (actually Christ's) are Heirs of God. God, is the inheritance of all that are actually Christ, and who is able to say, yea, able to see what an inheritance God is? Naboth, looked upon the inheritance of his Father, as a great thing; God, forbidden, it that I should give away the inheritance of my fathers unto thee. But, for a God; the God of Gods; the chiefest Good; the Good, in whom is all good, and nothing but good, to be the inheritiance of those (who are actually Christ's) who is able to express, or conceive what this is? Here, Expression, is puzzled; yea, here, Conception is posed. If children, than heirs, Rom. 8.17. heirs of God, and joint heirs with Jesus Christ. If children, there's the Supposition; then Heirs, there's the Position; heirs of God, there's the Exposition. Here, are three passages of Dignity, rising gradually. 1. Not (only) children, but (also) heirs. 2. Not heirs of a mortal man, but of an immortal God. 3. Not basely assaciated in this inheritance, coheirs with Christ. Children, inherit, by the Law of God; by the Law of Nature; by the Law of Nations; and yet those (actually Christ's) are heirs of God. Those (actually Christ's) are heirs of Gospel-Priviledges. These have a Gospel-propriety, in a Gospel-Priviledge; Access; Audience; Assistance; Acceptance. To these distinctly. Those (actually Christ's) have a Gospel-Propriety in Access (to) God, at the Throne of Grace. Is Access to a sinful, and mortal man nothing? but what is Access (then) to a sinless, and immortal God? Oh Soul! when thou criest free among the dead; when thou hast been days, and nights in the deep, thou may'st go into a Chamber, into a Closet, and give vent to thy Soul there, and is not this a great mercy? when thy Soul hath been like a troubled Sea, and thou hast cried forsaken, and forgotten; out of the hand of God, and out of the heart of God too, thou hast gone to thy knees, and told Christ of thy sins, and sorrows, who sends not away sad from his presence, and is not this a great mercy? Heb. 4.16 Let us (therefore) come boldly to the Throne of Grace, that we may obtain mercy, and find Grace to help in time of need. Leigh. The Cherubims, or Mercy-seat, (saith one) was a Type of the Throne of Grace; unto this Throne of Grace, may those (actually Christ's) have Access; they may come as the Sons of the New Testament, and are not to come as the Servants of the Old: If they come (believingly) they may come (boldly;) or (according to the Greek) with boldness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with liberty, and confidence, of speaking all our mind; but this Access, and obtaining mercy, is through Christ Jesus the Lord, their Highpriest, Rom. 5.2. and Intercessor. Those (actually Christ's) have a Gospel-Propriety in Audience (from) God, at the Throne of Grace. Is it nothing to have man's ear? but, what is it (then) to have God's Ear? who is all Ear, as well as all Eye; hearing (all) things, as if he had but (one) thing to hear, as well as seeing (all) things, as if he had but (one) thing to see. God, heareth not Sinners, but he heareth Saints. I sought the Lord, Psal. 34.4, 6, 15. and he heard me, and delivered me from all my fears, Christ (by those actually his) may be consulted as an Oracle, and have his Ear. This poor man cried, and the Lord heard him, and delivered him out of all his troubles. Is it not a great mercy to have Christ's Ear, especially, when thou hast none other Ear to hear thy cries? The eyes of Jehovah are upon the righteous, and his ears are open unto their cry. Those (actually Christ's) have a Gospel-Propriety in Assistance (from) God at the Throne of Grace. For a poor Soul to go to the Throne of Grace, and be ammated there; to go to the Throne of Grace, and be assisted there, is not this a great mercy? Oh (says the Soul) though it is my duty to pray at (all) times, and hath been my mercy to pray (many) times, yet I cannot pray now; my heart is like a Wilderness now; like a Desert now; my heart is dark, and dread, and down now, that I cannot pray: Is it so? yet, let there be no declining (of) duty, for there shall be assisting (in) duty. Like wise the Spirit also helpeth our infirmities, Rom. 8.26 for we know not what we sh●●ld pray for as we ought, but the Spirit himself maketh intercession for us with groan which cannot be uttered. Is not this a Metaphor, taken, either (1.) from one that lifts a piece of timber? which he cannot do alone, but as he is at one end, so he hath one at the other end, that helps him to lift it. Thus, must the Spirit help thee in Prayer, or thy Prayer will never pass through the hand of the Son, unto the heart of the Father. Or (2.) from a Norse, that takes hold of the Child, to assist it in g●●ng, and prevent its falling? Thus, the Spirit, must take hold of the Soul in Prayer; Prayer, being a breathing (out) that before God, which was first breathed (in) by the Spirit of God. Or (3.) from an old Man that leans upon his staff, and cannot go without it? Thus, thou mayst go (unto) duty, but thou wilt not go unto God (in) that duty, without the Spirit. Those (actually Christ's) have a Gospel-Propriety in Acceptance (with) God, at the Throne of Grace. Oh (saith the Soul) I fear I have lost all my Prayers, and all my Tears! He hath a Bag for my Sins, but I fear he hath not a Book for my Prayers, and a Bottle for my Tears. But, Soul, art actually Christ's? then person, and performance; then Soul, and Service, are accepted with God through Christ Jesus. Eph. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the praise of the Glory of his Grace, wherein he hath made us accepted in the Beloved. Or (according to the Greek) wherein he hath freely made us free, or, freely accepted us. Those (actually Christ's) are Heirs of Gospel-Promises. Are not the Promises great things? Bilney, Glover, and Spira, thought them so; yet those (actually Christ's) are Heirs of the Promises. Are not the Promises great things, when the Soul cries for a Promise, as the Woman for Children; Children, or I die? A Promise (saith the Soul) or I die; Christ (in a Promise) or I die. Does the Soul say, I do not know that ever God brought, and blessed, any Promise to my Soul: But, Soul, hast a Propriety in the Prince of Life? then thou hast a Propriety in the Promise of Life; for, 2 Cor. 1.20. All the Promises of God, in Christ are Yea, and in Christ, Amen, to the Glory of God by us. But, what are those things which are laid under Promise? Quest. Eternal Life, that is laid under Promise. Sol. 1. Is Life nothing? Natural Life nothing? This is Spiritual; yea, this is Eternal Life. Eternal Life, is made up of Grace, and Glory, and yet this is laid under Promise. In hope of Eternal Life, Tit. 1.2. Non ab aeterno, sed ante multa saecula. Grotius. which God (that cannot lie) promised before the world began. Before the world began; not from Eternity (saith one) but before many Ages. Either God decreed from Eternity to promise Eternal Life, or he did promise Eternal Life, from the beginning of Ages, in that famous promise, Gen. 3.15. of the blessed Seed. Is not Eternal Life worth the hearing? worth the heeding? worth the having? worth the holding? and yet this is laid, and left under promise. Pardon of sin, that is laid under promise. Ask a desponding, doubting, drooping Soul, and he will tell you, that pardon of sin is a singular mercy, of the plural number. What would not a cast man, a condemned man give for a Pardon? What would not a Soul cast down with the sight, and sense of sin, give for a sight, and sense of the pardon of it? Is not that a sweet word? I will be merciful to their unrighteousness, Heb. 8.12 their sins, and their iniquities, will I remember no more. Power against sin, is laid under promise. Oh (saith the Soul) I am not a match for this Achan! for that Goliath of Gath! for these sons of Zerviah within! Oh (saith the Soul) I find a Law in my members, warring against the Law of my mind! Oh, I find fleshly Lust's warring against the Soul! Is it so with thee? so it is with me, but, power against sin, is laid under promise. As, the way of the Lord is strength to the upright, so, they that wait upon the Lord, (and keep his way) shall renew their strength; Isa. 40.31. (change their strength, so the margin;) they shall mount up with wings as Eagles; they shall run, and not be weary, and they shall walk, and not faint. Purity, of Soul, is laid under promise. Oh (saith the Soul) how should I run through thick, and thin! through fire, and water, if my sins (those cursed Inmates, and cruel Makebats within) were but subdued! Oh how should I face Crosses, and Losses! the Rack, and the Stake, if my sins were but subdued! and this body of sin, were but destroyed! Oh! what is pardon of sin, and power against sin, when there is the presence of sin still? But, purity of soul, of heart, and life, is laid under promise, for thee, and me, if we be actually Christ's. He will subdue their iniquities. Mic. 7.19.5. Peace of Conscience, is laid under promise. Peace, of Conscience, is an Anticipation of Glory; a Heaven begun here, and yet this is laid under promise. A wounded, and clouded person, is like a man in a Rack: A man may sustain his own infirmity, but a wounded spirit who can bear? A man (that hath lost sight of Christ) is like (as it were) a living man in hell, having no peace going out, coming in, lying down, rising up. To have the shines, and smiles, Praeludia coeli. of the face of God; to be indulged the looks, and loves, of Christ, these are the foretastes of Heaven, and of Glory. Thou wilt keep him in peace, peace, Isa. 26.3. whose mind is stayed on thee, because he trusteth in thee. Growth, in Grace, is laid under promise. Painted children, grow not, but living children grow. Look upon a child painted upon the wall, and it grows not; it is no bigger than it was when first painted, and seven years have passed since; but a living child hath grown much in seven years. All Gods children, are living children, therefore growing children; they grow upward, or downward; if they grow not in Faith, and Love; Comfort, and Joy, which is a growth upward; then they grow in Humility, and Self-denial; in Tears, and Soul-abhorrence, which is a growth downward; if they grow not in quantity, grow bigger; yet they grow in quality, grow better; and the one as real a growth as the other. As it is true, where there is life, there will be motion; it is as true, where there is the truth (of) Grace, there will be growth (in) Grace. I will be as the dew unto Israel; he shall grow as the Lily, Hos. 14.5, 7. (which groweth suddenly, and with a singular beauty) they shall revive as the Corn, (of one Seed, comes very many) they shall blossom us the Vine, (which blossoms abundantly) and the memorial, or monument thereof, shall be as the wine of Lebanon. Ye shall go forth, and grow up, Mal. 4.2. as Calves of the stall. It is true, Falls, and Sicknesses, may (for a time) hinder the growth of a natural child; it is (also) true, Corruptions, and Temptations, may (for a time) hinder the growth of a spiritual child; but all God's children, are living children, therefore growing children. These grow, though they do not see themselves grow: The Grass, and the Corn (in the season of Growth) grow, though the Husbandman does not see these grow; he sees that these are grown, though he did not see these grow: Thus, the children of God, may see themselves grown in G●a●e, though they see not themselves for to grow in Grace, and growth (in) Grace, is from the G●● of) Grace; He, that gives a Being, gives a Bressing. Perseverance, in Grace, is laid under 〈◊〉. It had been much better never to have professed, than finally to Apostatise. It had been better for men never to have known the way of righteousness, than after they have known it, to turn from the holy Commandment delivered unto them. Grace, may decay, but 〈◊〉 cannor die; it may be abated, but it cannot be ab●●shed; it may be shaken (in) the soul; but it cannot be shaken (out) of the soul. I have prayed for thee, that thy faith sail not. Job 17.9. The righteous (also) shall hold on his way, and he that hath clean hands, shall add strength, to strength. The righteous; the person that doth righteousness, shall hold on his way: what way? the way of his heart, or his inward way; the way of his hand, or his outward way; this person shall stand; and having done all shall stand. There may be the fall of the Leaf, but there cannot be the fall of the Root; Because I live, ye shall live also. Judas, fell finally, as well as foully; Peter, though he fell souly, yet he fell not finally. The ways of the Lord are 〈◊〉, Hos. 14.9. and the just shall walk in them, but the 〈…〉 shall fall therein. Apostasy, is a great 〈…〉 Apostates are great s●ners, but those (actua●● Christ's) shall not (finally) aposcatize; they shall (through) Christ, persecere in the ways (of) Christ. The steps of a good man are ordered by the Lord, Psal. 37.23, 24. and he delighteth in his way: Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand. Supporting-grace, is laid under promise. As no Saint is without corruption, so no Saint is without ●●●ptation. Paul, had both, and so hath every Saint. 2 Cor. 12.7, 8, 9 I had a thorn in the flesh, a messenger of Satan to buffet me. By this, some understand corruption; others, understand temptation; others, corruption, and temptation: Thus, I understand it, to be some Satanical suggestion, working upon his corruption. For this, I besought the Lord thrice, Estius, Marlorat, Tirinus. that it might departed from me; Thrice; that is, often, frequently, instantly: A certain number, put for an uncertain. And he said unto me, my Grace is sufficient for thee. My Grace, not thy Grace; Grace, in thy public head, not Grace in thy private hand; the Supply of Grace, not the Receipt of Grace; Grace, in the Fountain, not Grace in the Stream. Though Christ do not always answer in kind, yet he answers in effect: Though Christ did not presently deliver Paul from the temptation of evil, yet he did deliver him from the evil of temptation. Though temptation, by Christ, is not taken from off Paul, yet Paul, by temptation, is not taken from off Christ. Supplying-grace, is laid under promise. My God, shall supply a● your need, Phi. 4.19. according to his riches in Glory, by Christ Jesus. I know not how to pass this Text (sweeter than a bundle of myrrh) nor pass out of this Garden, without plucking some Flowers, and presenting these Meditations. That those (who were Christ's) had, Meditat. and those (who are Christ's) have their times of need. Your need. These (were Christ's) and yet had their times of need. That, Supplies of Grace, are laid under promise, for those (who are Christ's) in their times of need. Shall supply your need. Here, is the promise. That there is a Supply of Grace in God for those (who are Christ's) in all their times of need. God, shall supply your need; yea, all your need. The supplies of Grace, shall quadrare (with) and be adequate (unto) all your need. God, shall supply all your need. That God, supplies those (who are Christ's) with Grace, according to his Riches of Grace, in their times of need. According to his Riches in Glory. It is here called Riches (in) Glory, but in another place called Riches (of) Glory. That he would grant you, according to his Riches (of) Glory, Eph. 3.16. to be strengthened with all might in the inner man. It is (also) called Riches (of) Grace. In whom, we have redemption through his blood, Eph. 1.7. the forgiveness of sins, according to the riches of his Grace. Grace and Glory, are near akin, and differ not in kind, but in degree; for, Grace, is Glory Militant, and Glory, is Grace Triumphant. That those (who are Christ's) are (through Christ) supplied with Grace, in all their times of need. By Jesus Christ, God shall supply all your need, according to his Riches of Grace by Jesus Christ. As all in Egypt, so all in Israel; but all in Egypt, went through the hands of Joseph; and all in Israel, goes through the hands of Jesus. Christ, is the Disposer, and Dispenser, of all Grace. As he is the Fountain, from which all our mercies flow, so, anion with him, is the channel, in which all our mercies run. That Assurance of Interest in the God of Grace, through the Grace of God, is attainable, and obtainable, in this life. My God: But, my God, shall supply all your need, according to his Riches of Grace, by Christ Jesus. My God. Felicity, is bound up in Propriety. My God. But, Quest. what are these times of need, which those (who were Christ's) had, and those (who are Christ's) have; or, may have? A time of Poverty, Sol. 1. is a time of Need. It is said, the rich men of Italy, are the richest, and the poor, the poorest men in the world. Poverty, is a Snare, though not so great a Snare as Plenty. It was the saying of one, Gregory. That contented Poverty, is true Riches. As there are the World's Poor, so there are Christ's Poor; The Poor (saith Christ) ye have always with you, but me ye have not always. The poor man cried, and the Lord heard him. Luther, and Calvin, were poor. Herne, Perkins, and Lactantius, died very poor. Dod (for many years together) had nothing but Providence to live upon. Ainsworth (they say) had but Ninepences per week to live upon. It was the holy Prayer of holy Agur, Give me neither Poverty, Prov. 30.8, 9 nor Riches; not Poverty, lest I steal, and take thy Name in vain; not Riches, lest I be full, and deny thee. Is not Poverty (now) coming in like a prodigious Torrent, as if it would bear down, and break down, all before it? Is it not the design of some in our Bowels, and of some in our Borders, yet to reduce England to a more astonishing Ebb? The poorest Christian, that lives in a Cottage, hath great treasure in his (heart) though little in his (house.) Smyrna, was the poorest of the seven Asiatick-Churches, yet had the richest price set upon her; though she was poorest in Goods, Rev. 2.9. yet richest in Grace. I know thy poverty, but thou art rich: Gods poor, as they are (often) poor in purse, so they should be (always) poor in spirit; for the poorer we are in spirit, the richer we are in spirituals. It is a mercy to be denied superfluities, but a misery to be denied necessaries. The Heathens could say, Adversity, finds few Friends. 1 Cor. 4.11. Even unto this present time, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place. These holy, and heavenly ones; these believing, and beloved ones, had hunger, and thirst, and yet naked; were naked, and yet buffeted; yea, after all this, had no certain dwelling place; was not this a time of need, and did not they (now) stand in need of supply (from the God of Grace) of the Grace of God? A time of Plenty, is a time of Need. Though Poverty be a great Snare, yet Plenty is a greater. It is an Affliction to be poor for want of Riches, but it is a Curse to be poor in the possession of Riches. He, Eccl. 5.10 nor that loveth silver, shall not be satisfied therewith, nor he that loveth abundance, with increase. It is far better to be rich in Grace, than in Gifts; in Godliness, than in Gold; in Goodness, than in Goods: It is far better to be rich in Love, than in Lands; in Righteousness, than in Riches; in Mercy, than in Money. A prosperous state, is more dangerous than an adverse; and a plentiful, than a poor. Who ever richer than Adam in Paradise? Who ever poorer than Job on the dunghill? yet (in Paradise) Satan worsted Adam, when (upon the dunghill) Job worsted Satan. In my prosperity, I said, Psal. 30.6. I shall never be moved. Prosperity, leads unto security; here is Sunshine weather; the Sun of prosperity, peace, and plenty, shined upon the man's Tabernacle, and he was secure; I shall never be moved, the bitterness of death is p●se now; but, after a calm, a storm; a state of security, is like a City without Gates, and Bars; the Enemy may enter (when) he will, and (where) he will. A man in a secure state, is like a man upon the top of a Mast, in the midst of the Sea, under a stupendious storm. It is said of an Hypocrite, (or wicked man) that in the fullness of his sufficiency, Job 20.22. he shall be in straits. Dives (out of plenty) goes to Hell; Lazarus (out of poverty) goes to Heaven. Is not a time of prosperity (as well as poverty) a time of need, and do not men (then) stand in need of supply (from the God of Grace) of the Grace of God? A time of Debauchery, is a time of Need. Sin (begins) in turning (from) God, and Sin (ends) in turning (against) God; now, to be turned (from) God, and (also) turned (against) God, is not (this) a time of need? and do not those that (thus) sih, stand in need of Grace? It was a time of great provocation (in the days of Noah) when God brought a deluge upon the old world, and sent all but eight persons to the bottom; Luke 17.26, 27, 28, 29. they were eating, and drinking; marrying, and giving in marriage. It was the like time (in the days of Lot) when God reigned (as it were) Heh out of Heaven; Fire, and Brimstone, upon the Cities of Sodom, and Gomorrah; they did eat, drink, buy, sell, build, plant. But, could (those) time's vie with (this) time, for (these) things, and worse things than these? Is not cheating, and circumventing (now) called Ingenuity? Are not Oaths accounted the greatest Rheterick? Is not Adultery a veniai Sin? And Polygamy the Grandeur of a Person? Ah Sin! Sin! Sin! a complex evil; upon the reflection of which, one said, That he had rather be thrust into Hell without Sin, Anselm. than go into Heaven with Sin. That was a time of great Debauchery, when it is said, Will ye steal, murder, commit Adultery? Jer. 7.9, 10. swear falsely? burn incense unto Baal? and walk after other gods whom ye knew not; And come and stand before me in this house, whereupon my Name is called, and say, We are delivered to do these abominations? Was it so then? it is so now; Is it not (then) a time of need, and do not those (who are Christ's) stand in need of fresh, and full supply (from the God of Grace) of the Grace of God? The reason, is evident; for, as these are to be good at all times, in all places, and among all persons, so, they are to be best in the worst of times; in the worst of places; and with the worst of persons. A time of Tribulation, is a time of Need. Christ, was not without the Cross, and shall the Church be? the Christian be? The Messiah, was not without the Cross, and shall the Minister be? the Member be? Ought not Christ to have suffered these things, Luke 24.26. and to enter into his Glory? Shall not the Soldier go, where the Captain goes? but this way the Captain went. Heb. 2.10 The Captain of their salvation made perfect through suffering. Did Christ suffer, and not sin? Shall we sin, and not suffer? Acts 14.22. We must through much Tribulation enter into the Kingdom of God. The wilderness, is the way to Canaan; the Cross, is the way to the Crown. I John, Rev. 1.9. who also am your Brother, and Companion in Tribulation. Is not this (also) a time of Need, and do not those (who are Christ's) stand in need of supply (from the God of Grace) of the Grace of God? A time of Temptation, is a time of Need. God, had one, and but one Son without sin, and yet (this) Son was not without Temptation. Mat. 4.1. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the Devil. Christ, was made like unto man, that he might be tempted, and man is tempted, that he may be made like unto Christ. Our whole Life (saith One) is but a Temptation. Augustine. There is no Christian without Temptation. Saul, gave Michal to David; but, to what end? That she might be a snare unto him, and that the hands of the Philistines might be upon him. Now, Temptations, are from without, or within. From without. Thus (sometimes) from Satan they are. Eve, was not long in the Garden, before she was laid under Temptation. Gen. 3.13. The Serpent beguiled me, and I did eat. And (sometimes) from Fellow-Creatures. Thus, Joseph's Mistress tempted him, unto whom he said, How can I do this great wickedness, Gen. 39.9. and sin against God? From within. A man is then tempted, when he is drawn away of his own hearts lust, Jam. 1.14 and enticed. Temptations, could never hurt us, if Corruptions did not join issue. Were there not in us tinder, as there is in Satan fire; were not the heart the Mother of Corruption, as Satan is the Father of Temptation, how insignificant would his solicitations, and suggestions be? But, where is the Garden without weeds? where is the Gold without dross? where is the House that is without rubbish? where is the Heart that is without leaven? where is the Man; or the Woman, that is without sin? Is not a time of Temptation (then) a time of need, and do not those (who are Christ's) stand in need of supply (from the God of Grace) of the Grace of God? A time of Declension, is a time of Need. The Prophet saith, Mic. 3.6. Night shall be unto you from a vision, and it shall be dark unto you from divining, and the Sun shall go down over the Prophets, and the day shall be dark over them. Was it so, and is it not so? Is not the Sun greatly gone down over the People, and the Prophets too? Over Members, and Ministers too? Where is that zeal for God, and his Glory, that (formerly) was in thee, and in me? Is there that affection, Jer. 2.2. and action, that care, and conscience (now) in thee, and in me, as was in the day of our first espousals? Is there (now) that desire, and delight, that frequency, and fervency in duty, that was in thee, Rev. 2.4. and in me, under our first conversions? But I against thee (so the Greek) because thou hast left thy first Love. Where is that curious, and critical observance of the Lord's Day, and of the Lords Commands, that (formerly) was in thee, and in me? Oh that it were with thee, and with me, as it (formerly) was, when (that) discourse, was a (lost) discourse, if we did not speak (of) a Christ; and (that) Duty, a (lost) Duty, if we did not speak (with) a Christ! Is there a decaying, and declining, in Grace, and Gifts? Certainly (then) it is a time of need, and those (who are Christ's) stand (now) in need of fresh, and full supplies (from the God of Grace) of the Grace of God. A time of Death, is a time of Need. All things, make to their centre. Man, Gen. 3.19. makes to his centre every moment. Dust, thou art, and unto Dust shalt thou return. Death, is the way of all men; the way of all flesh; the way of all the world. Your Fathers, Zech. 1.5. where are they? and the Prophets, do they live for ever? we know not what it is to shoot this Gulf; when many come in sight of it, they cry out, Lord, we cannot die; Lord, we will not die; Lord, we dare not die. Is not (then) a time of Death, a time of Need, and do not those (who are Christ's) then stand in need of supply (from the God of Grace) of the Grace of God? A time of Danger, is a time of Need. Are there not wrought (as it were) so many miracles, as we are preserved moments? Ah! how obnoxious to contagion of Soul, and Body, and how obnoxious to casuaity of Body, and Basket, hath Sin left us! 1 Cor. 15.30. Why stand we in jeopardy every hour? These days, look like the last days, and in the last days, perilous times shall come. The Apostle, gives us a Narrative of his dangers: In perils of waters, in perils of robbers, in perils of mine own countrymen, 2 Cor. 11.26. in perils of the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. Now, Soul, art in danger at Sea? in danger at Land? in danger of Soul, and Substance? in danger of Body, and Basket? then this time of Danger, is a time of Need, and those (who are Christ's) stand (now) in need of supply (from the God of Grace) of the Grace of God. A time of Dissertion, is a time of Need. Dissertion, is the lowest dreg of a Christians cup. To lose sight of Christ, who is so taking a Beauty, is a loss indeed; For we are in the wilderness, and have (at most) but a pisgah-sight of the Holy-land. It was not enough to Absalon, to live in Jerusalem, if he might not see the face of the King; It is not enough to a Christian (of Christ's making) to live in a Church, if he does not see the face of a Christ. Divine withdrawings, are Soul-troubles; now Soul-troubles, are the saddest, and the sorest Troubles. Psal. 30.7. Thou didst hid thy face, and I was troubled. What loss, next the loss of the Soul, to the loss of the Face of God, and Christ! Hath God forgotten to be gracious? will he be favourable no more? A Christian (through Grace) knows (in some measure) how to bear (other) losses, but he knows not how to bear (this) loss; a loss of the Face of God. Is not that a strange strain? Wherefore hidest thou thy face, Job 13.24. and holdest me for thine enemy? Is not (now) a time of Desertion, a time of Need? and do not those (who are Christ's) stand (now) in need of fresh, and full supplies (from the God of Grace) of the Grace of God? A time of Duty, is a time of Need. The chiefest, and choicest Saints, have no exemption from Duty. Mercy, exempts not from Duty. Mercy, is so far from giving a dispensation (unto) Duty, as that it layeth under the greatest obligation (for) Duty. Two things (here) fall under discussion; the Duty to be performed, and the indifferency of spirit, to perform this Duty. The Duty to be performed. There are varieties of Duties, incumbent upon those (who are Christ's;) there is meditating, and mourning; preaching, and praying; hearing, and reading; but, I shall single out one, Acts 9.11 and that is Prayer; Go, for behold he prayeth. Prayer, is natural worship; and incumbent it is upon every creature, to look unto the Creator. Consider the indifferency of spirit, to perform the duty. Indifferency of spirit, is a malignant disease; a disease, full of malignity: where is the man, or the woman, that is not (more, or less) at (some time, or other) tainted with it? The Church, was not without this Plaguesore. I have put off my coat, Cant. 5.3. how shall I put it on? I have washed my feet, how shall I defile them? Had she not (then) too great indifferency of spirit, whether she should open to Christ, or no? whether she should maintain a converse with Christ, or no? whether she should be found in a way of Duty, or no? Ye have said, it is vain to serve God, Mal. 3.14. and what profit is it that we have kept his Ordinance, and that we walked in black before Jehovah of Hosts? If persons be indifferent, whether they meditate, and pray, or no; whether they hear, and read, or no; whether we keep up Family, and Closet Duty, or no, it is very dangerous; for, if a person take leave of Duty, he is like to take leave of Christ too. The safety, and mercy of a Soul, are in a way of Duty. Thy Safety is in a way of Duty. He that hearkneth unto me shall dwell safely, Prov. 1.33. and shall be quiet from fear of evil. He shall not (only) be quiet from the evil of fear, but (also) quiet from the fear of evil. Jonah, was safe, while he kept with God. Thy Mercy is in a way of Duty. Oh that thou hadst harkened to my Commandments! what then? Isa. 48.18 what not then? Then had thy peace been as a river, and thy righteousness as the waves of the sea. Then, there had been more Peace, and more Grace too. There is a twofold Obedience, Active, and Passive; now Grace for both, is laid under promise. There is a twofold Obedience, Active, and Passive; now Grace for both, is laid under promise. Grace, for Action, is laid under promise. Oh that I could do more (for) a Christ, is the Cry of every Soul (in) Christ! Oh, I tremble to think least my day should be at an end, before my work be done! Oh (saith the Soul) my Glass is almost out, and little of my work is done! But, Soul, Grace, to do, is laid under promise. Verily, Verily, John 14.12. I say unto you, he that believeth on me, the works that I do, shall he do also, and greater works than these shall he do, because I go unto my Father. Grace, for Passion, is (also) laid under promise. As there must be doing, so suffering, according to the will of God. Oh (saith the Soul) there may be a Storm at hand, a Shower of Blood at hand, and I know not how to weather it! Oh (saith the Soul) for aught I see, there may be a Rack for me, a Stake for me, and I know not how to weather these! But, Soul, Grace to die, as well as do, is laid under promise. It is given unto you in the behalf of Christ, Phi. 1.29. not (only) to believe, but (also) to suffer for his sake. Are not (now) these times, times of need, and do not (now) those (who are Christ's) stand in need, of fresh, and full supplies (from the God of Grace) of the Grace of God? Thus, of things present. Those (actually) Christ's, are Heirs of things to come. As Heirs of things present, so, there are things to come, of which they shall be Heirs. But, Qu. what are those things to come, of which those (who are actually Christ's) shall be Heirs? Those (actually) Christ's, Sol. 1. shall be indulged (hereafter) a perfect knowledge. Knowledge, is imperfect here, it will be perfect hereafter. Ignorance, is so far from being a Virtue, Multi, multa sciunt, se autem nome. as that it is a Vice; and so far from being the Mother of Devotion, as that it is the Mother of Destruction, whatever the blind, and the bloody Papists say. It was the usual Speech of Henry IU. That many know many things, but no man himself. It is deservedly accounted a piece of excellent knowledge, to understand the Law of the Land, and the Customs of a man's Country; how much more to know the Statutes of Heaven, and the Laws of Eternity? It was the saying of One, To know thyself is very difficult; for, as the Eye can see all things but it self, Basil. so, some, can discern all faults but their own. We should be thankful for the little that we know, and humble that we know so little. We should use our knowledge as much as we can, Nosce teipsum. but know it as little as we can, unless in the using of it. To know for our Good, is only good knowledge. To know God, and our selves, is the sum of all knowledge. God, doth not know him, that knows not himself. It is said of a holy, and learned man, that in the midst of his Learning, Bishop Usher. he would still cry out of his ignorance of Christ. Empty Vessels sound most, and shallow streams make the greatest noise in passage. It was said by the Ancients, That it is impossible to know God, without God. We must learn all that (from) God, Ex puris negativis, nihil concluditur. which we know (of) God; unless God be our Tutor, we shall never be good Seholars. We know not God, nor our selves, any further than God teacheth us. The Sun, is not more necessary to the World; the Eye, to the Body; the Pilot, to the Ship; the Admiral, to the Army, etc. than the knowledge of Christ, to a self-destroying creature. The knowledge of God (now) is rather negative, than positive; we know not so well what God (is) as what God (is not;) now, it is observed to our hands, that, from pure Negatives, there can be no certain Conclusion made. Is not this all we know, that we know nothing? that we know not that neither; that it is nothing we (yet) know, as we ought to know? But, though knowledge (here) be imperfect, yet knowledge (hereafter) shall be perfect. Now we know but in part, but then shall we know, even as we are known. 1 Cor. 13.12. This (As) is a Note of Quality, not of Equality; as God knows according to his infinite excellency, so we shall know according to our capacity. Those (actually) Christ's, shall be indulged (hereafter) perfect Unity. Here, Ephraim envy Judah, and Judah vex Ephraim, but it shall not be so hereafter. Luther, and Calvin, did not agree upon Earth, but they do not disagree in Heaven; they are of one mind in Heaven, though their Disciples are not of one mind upon Earth. Hooper & Ridley. Those two blessed Martyrs, (in time of peace, and liberty) could not agree about black, and white; but (as their expression is) in time of Persecution could agree about Red; when laid under passion, they could forget all differences of judgement. The first rent that ever was in God's Family, was the Pride of the Angels, and ever since it hath born the like fruit. Seneca. What one said of Philosophers, (That the Clocks would sooner agree, than the Philosophers) may be said of some Prefessors. It was a good saying of one, Baxter 's True Catholic, 128. Though we must not unite with any in their Sin, yet we must unite with all that are Christians, in their Christianity. Our Chronicles tell us, that the Saxons and Danes, had never conquered us, had it not been for our own Divisions. Division, is a cursed weed, and it grows apace; but, is it not pity, that Abraham and Lot should fall out by the way, for they are Brethren? united force, Vis unita sortior, is most forcible; and a threefold Cord is not easily broken. Saintship, must not be confined within one Party: The new Creature, is found in Circumcision, as well as in Uncircumcision; and as eminent in the one, as the other. It were the highest Sacrilege in the world, to make a Monopoly of Christianity; to monopolise that Title of Saints, and Godly Party, to any one Party. Why should we gratify the Turks, who pray, That seeing the Christians cannot love them, they may (therefore) hate one another? One, writing to another, saith, Though we should never see one another more in this World, yet we shall meet in that place, Grynaeus, to Chytraeus. where Luther and Zuinglius agree very well together. The Combination of Sinners, have not so much prejudiced the Power of Godliness, as the Contention of Saints. Division of Tongues, obstructed the building of Babel; and (if I mistake not) Division of Hearts, Heads, and Hands, obstruct the building of Jerusalem. The Romists, improve their utmost endeavour to break the Unity of Christians, and what would they not give to effect it? Quarrel not the Moon out of her Orb, and think her unworthy of the Skies, because she wears a spot, for she is a glorious Ball of light. Whoever is right, or ●rong, in point of Judgement, I am sure he is wrong, that is not right, in point of Affection. I cannot but approve what God is (now) reducing unto, Protestant and Papist. Why is Mahomet (set like Dagon) where the Ark once stood? And Paga asm hath thrust Christianism out of doors? Israel, is not true to Judah; the renting of the Ten Tribes from the Two, hath made both the Two, and the Ten miserable. Oh that Jerusalem were at Unity within her self! Oh that Zion may not die (like Antiochus, or Jehoram) of a disease in her own bowels! All, that I can say, or will say, is Love, Love, Love: The God of Love, and love of God, constrain beloved ones, to love one another; that it may be said at (last) as at (first) Behold, how they love one another! In all the loud Cries about Differences, this toucheth my heart, that some can trample a poor Saint into the dust, and (if they might) into the Grave, for a Peccadillo, a little distance in an Opinion. Now, though Christians (of Christ's making) disagree upon Earth, they shall agree in Heave●. When pale Death, arrests those (actually) Christ's, for an Eternity, and they be Graciously passed through the Gates into the City, they shall not find Faith there, for that is gone into Vision; nor Hope there, for that is gone into Fruition; but, they shall find Love there; yea (there) they shall find nothing but Love. There abideth Faith, Hope, 1 Cor. 13.13. and Love; these three, but the greatest of these is Love. The greatest, because the longest lived. Those (actually) Christ's, shall be indulged (hereafter) perfect Grace. Is not perfection of Grace, the great thing looked for, and longed for, by those who are actually Christ's? Every Grace is imperfect (here,) but every Grace shall be perfect (hereafter.) Christ, beholds, in all that are (actually) his, a constant striving after plenary Perfection, in the midst of all their Imperfections. Perfection, is the Aim of the Saints on Earth, and the Reward of the Saints in Heaven. They, who now pretend to Personal Perfection, are perfect Strangers to their own hearts. Who can say I have made my heart clean, Prov. 20.9. Faldo 's Key, etc. p. 77. I am pure from my sin? There is a Generation of a late Edition, that pretend unto a Personal Perfection; they say, Perfection, is not that which is sincere; or, a Perfection of Parts; or, a Sanctification throughout in part; but a being without sin, in the least Remains, and Stains of it: But, uprightness of Heart, and sincerity of Soul, goes for Perfection with God. Mark the perfect man, and behold the upright, Psal. 37.37. for the end of that man is peace. As God accepteth the Will for the Deed, so he expresseth the Deed by the Will; interpreting one to be perfect, who would be perfect. There is no plenary Perfection, on this side Heaven (but sin that dwelleth in me) unless we reflect the first Resurrection, Rom. 7.20. 1 Cor. 15.42. Beza. which will be a state of Incorruption. These were some of the words of One, a little before Death sealed up his lips, Lord, Perfect that which thou hast begun, that I suffer not shipwreck in the Haven. Here, the complaint is, a little Faith, and great Unbelief; a little Humility, and great Pride; a little Patience, and great Passion; but there shall be no such cry hereafter When Time, goes into Eternity, than Grace, shall go into Glory. There is a twofold Perfection; a Perfection of the Truth of Grace, and a Perfection of the Growth of Grace; but suffer a distinct discussion of these. There is a Perfection of the Truth of Grace. The wise Virgins, Mat. 25.4. took oil in their vessels, with their lamps. Oil (only) in the Lamp, is (only) a● blaze of Profession; Oil, in the Vessel, is Truth o● Grace in the Heart. This, is a Perfection of parts. Since the day ye heard it, and knew the Grace of God in truth. Col. 1.6. Thus, a Child, is a perfect Child, having all the parts of a man. The Soul, which hath the Truth of Grace, hath something of every Grace. There is a Perfection of the Growth of Grace. Till we all come into the unity of the faith, Eph. 4.13. and knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ. This, is a Perfection of degrees, when Grace is swailowed up in Glory. Heb. 12.23. To the spirits of just men made perfect. Those (actually) Christ's, shall be indulged (hereafter) perfect Peace. Pax, Bello potior. Nomen Pacis desiderabile. Esto bellando pacisicus. Aug. Greg. Nyssen Peace,.. is better than War; yea, the very name of Peace, is desirable. Peace, is a confluence of all good things; the Jews (therefore) when they wish a man well, salute him thus, Peace be unto thee. The effect of War, is waste. It is said of the Turkish-War, that where the Grand Signors Horse sets his foot, no more Grass will grow; he makes havoc of all. Every Seat of War, becomes a Seat of Wrath; an Ire-land. In War (saith One) seek Peace. Another, saith, Both the name, and nature, of Peace, is sweet. Outward Peace, is the chiefest of outward Blessings; inward Peace, is the chiefest of inward Blessings. Peace (upon Earth) is imperfect, but Peace (in Heaven) shall be perfect. Heaven, is called the Joy of the Lord, Mat. 25.21, 23. because (there) is Joy, and nothing but Joy is (there.) Enter thou into the Joy of thy Lord. Those (actually) Christ's, shall be indulged (hereafter) perfect Vision. Potter 's Compendious View. p. 54. Vision. (on Earth) is imperfect, but Vision (in Heaven) is perfect. In the most Northern part of Tartary, they have Day for six months together, and Night (also) for the other six months together. It is thus with some Souls; if they have Day (the shines of God) for a considerable time, they (also) have Night (the Frowns 〈◊〉 God) for a considerable time. A Christian, is ●●ke the Marigold, that opens with the shining, and ●●uts with the setting of the Sun. God, often leaves ●●e brightest men in an Eclipse, to show, That they arrow their light from his Reflection. It is said, Clark's Mirror. p. 190. ●hat over the top of the mountain of Potosi, there ●ways hangs a Cloud, even in the clearest day. Un●er the greatest Calm, thou may'st be near a Storm; ●nder the greatest Vision, be near Desertion. Aug. It was ●●e desire of One, to see three things. 1. Rome, in ●s Flower. 2. Paul, in the Pulpit. 3. Christ, in ●he Flesh. Did Alexander lay up Homer's Iliads in 〈◊〉 Cabinet, embroidered with Gold, and Pearls? Certainly (then) a deserted Soul will lay up reci●us Promises in the Cabinet of his heart, as choice Treasure. The Saints (on Earth) cry out of De●artures, Eclipses, etc. but (in Heaven) there shall ●e Vision without Amission, and Intermission. In Heaven, there shall be Vision without Amission. There will be no loss of Vision in Heaven. Here, ●he Cry is, Saw ye him whom my Soul loveth? Can. 3.3. Do you ●ee him? for my part, I have lost sight of him; but, ●o such Cry in Heaven, as the loss of Vision. In Heaven, there shall be Vision without Intermission. As it is the felicity of a Person upon Earth, that God always beholds him, so it is the felicity of this Person in Heaven, that he always beholds God. Upon Earth, the Sun goes down upon thee, and it is (often) Night to thy Soni; but, in Heaven, it shall (never) go down upon thee, but shall be always Day to thy Soul. If once arrived at Heaven, thou shalt never more lose sight of the Tree of Life; when once there, no Cloud will at any time interpose beeween thy Soul, and thy Saviour. Blessed, Mat. 5.8. are the pure in heart, for they shall see God. The pure in heart (here) see God, and then lose sight of him; but, the pure in heart (hereafter) shall so see God, as never more to lose sight of him. Those (actually) Christ's, shall be indulged (hereafter) perfect Freedom. A threefold Freedom, shall these have. Those (actually) Christ's, shall be indulged (here. after) a perfect Freedom from (Satanical) Suggestion. Now, Satan rages, ranges, roars, for his time is short. Who is able to enumerate (now) the temptations of those who are Christ's? Satan, always goes about like a Lion to devour, or like a Serpent, to deceive, and delude. Are not the best tempted most? But, Satan, being once cast out of Heaven, shall never come there more; he is confined to the Aireal part; Eph. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Prince of the Power of the Air. He tempted in the terrestrial, but he cannot tempt in the celestial Paradise; yea, under the Personality of Christ's Reign upon Earth (the thousand years, Rev. 20.3. according to the Greek) Satan shall be chained up. Those (actually) Christ's, shall be indulged (hereafter) a perfect Freedom from (sinful) Communion. The Cry of a Christian (here) is, Woe to me that I live in Mesech, Ps. 120.5. (with a barbarous People) and dwell in the tents of Kedar, (with the Sons of Ishmael.) The Cry of Christians (in this world) may be like the complaint of the Prophet, The Princes of the Nations, are like the Princes of Sodom, and the People of the Nations, like the People of Gomorrah; but, there are not Nero's, and Nebuchadnezars, in Heaven; no Pharaches, and pilate's, in Heaven; no cain's, and Caligula's in Heaven; no person living, 1 Cor. 6.9 Heb. 12.22, 23, 24. and dying in his sin, shall inherit the kingdom of God. There (is) in Heaven, a holy God, and a holy Christ; there (are) in Heaven, holy Angels, and holy Saints, but not an unholy Soul there. Those (actually) Christ's, shall be indulged (hereafter) a perfect Freedom from (sinful) Corruption. I know none (save those that are perfect strangers to their own hearts) but complain of Sin; some, of one Sin, some of another. Oh how fain would the Soul (which is actually Christ's) lay down this body of Sin, and Death! Oh, says the Soul, when shall I go home? when shall I go to my Father's house, where I shall never sin more? He, that is dead, is freed from sin. Rom. 5.12 Death, came in by Sin, and Sin goeth out by Death; the Death of the Body, freeth us from the Body of Death. Art actually in Christ? Cordial VII. 2 Chron. 18.3, 31. Chap. 19.2, 3. Be joyous (also) for thou art on the best side. As there is the worst, so there is the best side. The world's side, is the worst side; God's side, is the best side. It was not the Virtue, but the Vice of Jehoshaphat, to be of Ahab's side, and it had like to have cost his life. That side, is the best side, on which holy Saints, and Angels are; on which a holy God, and a holy Christ are; but these are on (thy) side, if thou be'st (actually) Christ's. That side, is the best side, on which holy Saints are; but they are on (their) side, who are actually Christ's. Though God hath a Bag for the Sins of his, yet he hath a Book for the Prayers of his, and a Bottle for the Tears of his: Now all the Prayers, and Tears, of all the Saints, throughout all the Universe, are engaged for those, who are actually Christ's. I have seen, Acts 7.34 I have seen the affliction of my People which is in Egypt, and have heard their groaning, and am come down to deliver them. That side, is the best side, on which holy Angels are; but they are on (their) side, who are actually Christ's. Sodom, and Gomorrah, were not a match for two Angels. Sennacheribs Army, was not a match for one Angel; and yet holy Angels are on their side, who are Christ's. Are they not all ministering Spirits, Heb. 1.14 sent forth to minister unto them who shall be heirs of salvation. That side, is the best side, on which a holy God is; but God is on (their) side, Psal. 118.6. who are actually Christ's. Jehovah is on my side, or (for me) I will not fear; what can man do unto me? That side, is the best side, on which a holy Christ is; but he is on (their) side, who are actually his. For how many did Alexander stand? For how many did they reckon Gideon? The Sword of the Lord, Rev. 6.2. and of Gideon: But a greater than Gideon is here, Christ Jesus the Lord, (who went out conquering, and to conquer) and for how many stands He? Now, is not (that) side, the (best) side, on which holy Saints are, and they are numerous? I looked, Rev. 14.1. and lo a Lamb stood on mount Zion, and with him an hundred forty and four thousand. Is not (that) side, the (best) side, on which holy Angels are, an● they are innumerable? Heb. 12.22. Isa. 40.15 To an innumerable company● Angels. Is not (that) side, the (best) side, o● which a holy God is? For, All Nations unto him are but as the drop of a Bucket. Is not (that) side the (best) side, on which a holy Christ is? For He is the Captain of the Saints salvation, Heb. 2.10 made perfect through suffering. Soul, thy side, is Christ side, and Christ's side, is thy side; take (now) 〈◊〉 taste what manner of side Christ's is. Christ's side, is the strongest side. Are not me● for the strongest side? but, most men mistake tha● side; that is the strongest side, on which Christ is Be strong, and courageous, be not afraid, nor dismayed, for the King of Assyria, 2 Chron. 32. 7, 8. nor for the multitude tha● is with him, for there are more with us, than with him; with him, is an Arm of flesh, but with us is the living God to help us, and to fight our Battles. God, is incomprehensible, therefore innumerable: Here, all natural, and spiritual Arithmetic, and Rhetoric, are puzzled, and posed. Christ's side, is the soundest side. The world's side, is an unsound side; an ulcerous side; a rotten side: Their Root, is Rottenness. The world, hath a stinking Breath, and the Air of the world is infectious. Joseph, had not been long in the Court of Pharaoh, before he learned to swear by the Life of Pharaoh: But, now, Christ's side, is a sound side, there is soundness within, there is truth in the inward parts: yea, 'tis sound within and without; The King's daughter is all Glory within, Psal. 45.13. and her clothing is of wrought Gold. Christ's side, is a prudent side. The greatest Sinners, are the greatest Fools, the greatest Saints, are the greatest Sages. Those (who are actually Christ's) are wise unto salvation, which is the greatest wisdom; they have that wisdom from above, which is first pure, and then peaceable. Thou (through thy Commandments) hast made me wiser than mine Enemies. Psal. 119.98. Christ's side, is a prevailing side. He must reign, until he hath put all his enemies under his feet. A fourfold Conquest, hath Christ Jesus made for His. Over Sin. To conquer a Lust, is more than to conquer a Land. 2 Cor. 5.21. He was made Sin (a Sacrifice) for us, who knew no Sin (by Himself) that we might be made the righteousness of God, in him. He slays the Sons of Zerviah within. Over Satan. Satan, is a great Enemy, though Sin be a greater; but Christ hath made a Conquest upon both. 1 John 3.8. Christ was manifested to destroy the works of the Devil. Over the Earth. The world, is a potent Enemy unto all, but a prevailing Enemy unto many, unto most. Few, are a match for the world, John 16.33. but Christ is. I have overcome the world. Over Heaven. Heaven, is worth the hearing, worth the hecding, worth the having, worth the holding. And to look for his Son from Heaven, 1 Thess. 1.10. whom he raised from the dead, even Jesus, who delivered us from the wrath to come. Art actually in Christ? Cordial VIII. Be joyous (also) for thou art graciously interested in the blessed Blood, of a bleeding Jesus. But what manner of Blood is Christ's Blood? Quest. Sol. 1. Christ's Blood, is precious Blood. The Redemption of a Soul, is precious, for the Soul is redeemed with Blood that is precious. If the blood of a Christian be so precious in God's eyes, how precious should the Blood of a Christ be in our eyes? The blood of Saints, is precious in the eyes of God. Psal. 116.15. Precious in the sight of the Lord, is the death of his Saints. This Blood, is (also) precious in the eyes of Christ. Psal. 72, 14. He shall redeem their soul from deceit, and violence, and precious shall their blood be in his sight. Is the blood of a Christian thus? What should the Blood of a Christ then be in our eyes, for it is precious Blood? Ye are not redeemed with corruptible things, as silver, and gold: There is the negative part: Silver, and Gold, are corruptible things, though (unto some) as Micah's gods were to him; take away these things (though corruptible things) and they have nothing left: Ye have taken away my gods from me, and the Priest, and what have I left? Here is a Redemption, but not with corruptible things, as Silver, 1 Pet. 1.18, 19 and Gold. Silver, and Gold, may redeem a person in captivity to the Turk, or Tartar, but Silver, and Gold, cannot redeem a Person in captivity to Sin, and Satan. If this cannot, what can? the Blood of Christ can: But, with the precious Blood of Christ. There is the positive part. What Silver, and Gold, cannot do, the Blood of Christ can do, for that is precious. Christ's Blood, is pure Blood. Though, to be sinless, cannot be asserted of man, yet it may be asserted of God-man. Heb. 4.15 In all points tempted like as we are, yet without sin. Though Christ was tempted (to) sin, yet not (into) sin. 1 Pet. 1.19. Christ, is called a Lamb, and so he is for harmlesness, for meekness, for silence, for sacrifice: He is a Lamb without blemish, and without spot. Aquinas. Free (saith one) from all sin, original, and actual. He is without blemish, sound within, and without spot, right without. The Apostle (here) alludes to the Paschal Lamb, and to the Lamb for the daily sacrifice; both (which) were to be without blemish, and without spot. The Paschal Lamb. Your Lamb shall be without blemish, Ex. 12.5. Joh. 1.29. a male of the first year. Now, this Lamb, was a Type of Christ. Behold the Lamb of God, which taketh away the sins of the world. The Lamb, for the daily Sacrifice. This, is the offering made by fire, Num. 28.3. which ye shall offer unto the Lord; two Lambs of the first year, without spot, day, by day, for a continual burnt-offering. This Lamb (also) was a Type of Christ. Purge out (therefore) the old leaven, 1 Cor. 5.7 that ye may be a new lump, as ye are unleavened. For, even Christ our Passeover is sacrificed for us. Was it thus with the Type? then it was thus with the Antitype. Christ's Blood, is purifying Blood. It is the Blood of Jesus, Heb. 9.14. that purgeth the conscience from dead works. It is Christ's Blood, that purgeth from dead works in a state of death, and from liveless works, in a state of life. Joh. 13.8 Rev. 1.5. It is Christ must wash; If I wash thee not, thou hast no part with me. Yea, it is Christ must wash from sin in his own blood. As the merit of Christ's Blood, Balnaeum coeleste. doth pacify God, so the virtue of Christ's Blood, doth purify man. Christ's Blood, is the Bath of the King of Heaven. Christ's Blood, is a Laver to wash in; it washeth a crimson-sinner milk-white. The blood of Christ cleanseth us from all sin. The word of Christ, is a Looking-Glass, to show us our sins; the blood of Christ is a Fountain, to wash them away. Christ's blood, is purchasing blood. Christ, hath bought his out of the hands of Justice; of Sin; of Satan. Ye are bought with a price; 1 Cor. 6.19, 20. be ye not the servants of men. Ye are not your own, for ye are bought with a price. There was (little) paid for the Saviour, there was (much) paid for the Sinner. Christ, was sold; did not Covetousness set him to sale? But, for what was he sold? for 30 pieces of silver; the price that a Slave was valued at. The Prophet stands (as it were) amazed, and amused, at this price. A goodly price, Zech. 11.13. that I was prized at of them. And I took the 30 pieces of silver, and cast them to the Potter, in the house of the Lord. There was little paid for the Saviour, but there was much paid for the Sinner. The Saviour, was bought with silver, but the Sinner is bought with blood; yea, with the blood of Christ. Feed the Church of God, Acts 20.28. which he hath purchased with his own blood. Christ's blood, is pardoning blood. It is by the blood of Christ, that we have a lasting, yea, an everlasting pardon, of all our sins. If Christ had never died, Sin, had never been pardoned; Heb. 9.22 for without shedding of blood, there is no remission. Art a believing Soul? then thou art a pardoned Soul. Christ, doth not (only) give Pardon to him that believeth, but (also) giveth Faith to believe that Pardon. Art a repenting Soul? then thou art a pardoned Soul. Christ, doth not (only) give remission of sin to those that repent, but (also) repentance for remission of sin, and gives them repentance of the sins remitted. Art in the Church. and in Christ too? thou art (then) a pardoned Soul, though the tears of Repentance stand in thine eyes, that thou canst not read thy Pardon. Luther Lord. (saith One) now do what thou wilt with me, for thou hast pardoned me. The pardon of sin, is such a mercy, that a man cannot be happy (hereafter) nor yet happy (here) without it. Though a Soul may have Grace, yet he cannot have Peace, that is without a sight, and sense of Pardon. Now, Pardon of sin, is an effect of Christ's blood. Eph. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his Grace. Pardon of sin, is a complicated mercy. Christ's blood, is pleading blood. Satan, the Law, and Conscience, plead against us; cry to God against us: and (as it were) say, this man, and woman, have commiteed multiplied forbidden Iniquities, and omitted multiplied imposed Duties; these Persons, have so many vain Thoughts; so many dead Prayers; have neglected so many precious Ordinances; sinned after so many signal deliverances, etc. But, no sooner can these Indictments be put in against those who are Christ's, but they are cast out of the Court of Heaven by Christ, for his blood, is pleading blood. The Cry of Sin, is a loud Cry; grievous Sins, make great Cries. Jehovah, said, because the cry of Sodom, Gen. 18.20, 21. and Gomorrah, is great, and because their sin is grievous, I will go down now, and see whether they have done altogether (according to the cry of it) which is come unto me, and if not, I will know. There is a loud voice in the Cry of Sin, but there is a louder voice in the Cry of Blood. And to the blood of sprinkling, Heb. 12.24. which speaketh better things than the blood of Abel. It is called the blood of sprinkling, in allusion to the Passeover, where the bloods (saith One) of the Paschal Lamb was sprinkled on the posts of the door, M. Hildersham. to save the house from the stroke of the revenging Angel. The blood of Abel, did plead (against) the Offender, but the blood of Christ, doth plead (for) the Believer. Abel's blood, cried for vengeance; Christ's blood, cryeth for mercy. Christ's blood, is procuring blood. The holy place; the holy of holiest; and the holiest of all, are one, and the same. Into the holy place was the Highpriest only to go, and that not without blood. Aaron, Leu. 16.3. was to come into the holy place, with a young Bullock for a sin-offering, and with a Ram for a burnt-offering. Into the second Tabernacle, went the High Priest alone once a year, not without blood, which he offered for himself, and for the errors of the People. Now, the holy place, and the holy of holiest, were a Type of Heaven; and the blood the Highpriest went with, was a Type of Christ's blood. Christ's blood, was Christ's way to Heaven, and must be the way for his also. By his own blood, Heb. 9.12 he once entered into the holy place, having obtained eternal redemption for us. The spurious spawn of the Papists, are under a prodigious mistake, who say, That Heaven is not that place, where the Man Christ is, above, or beyond, the visible Skies, but the happiness they have within them. If Israel (according to the flesh) passed through the Red Sea, unto Canaan as Type, so Israel (according to the Spirit) must pass through the Red Sea of Christ's blood, Heb. 10.19. unto Heaven the Antitype. Having, therefore, brethren, boldness, to enter into the holiest; but how? by the blood of Jesus. Our Sins, did shut Heaven, but Christ's blood is the Key, that opens the Gate of Paradise for us. Christ's blood, is pacifying blood. Christ's bleeding, was Gods pacifying. Christ's blood, Col. 1.21, 22. is the blood of Atonement. You, hath he reconciled, in the body of his flesh through death. Christ's blood, is not (only) a Sacrifice, but (also) a Propitiation; denoting, a bringing us into favour with God. It is one thing for a Traitor to be pardoned, and another thing for this Traitor to be brought into favour. Man's sin, rend him (from) God, but Christ's blood, Rom. 5.10 cements. him (to) God. Reconciled to God; but how? by the death of his Son. Had we as much Grace as the Angels; had we offered up millions of Sacrifices; had we wept Rivers of Tears, we could never have appeased an angry Deity. It is the blood of a Christ, that ingratiates us into the favour of God, and causeth him to look upon us with a (smiling) Aspect. When Christ died, the vail of the Temple was rend: This, was not without a mystery, showing, that (through Christ's blood) the vail of our sins is rend, which did interpose between God, and us. One, Theodoret. calls the Cross, the Tree of Salvation; because the blood which trickled down the Cross, distilleth Salvation. It is the blood of Christ that pacifies. Christ's blood, is conquering blood. After the Combat, and the Conflict, is the Conquest. Nay, in all these things, Rom. 8.37. we are more than Conquerors, through Christ that loved us. These things; but, what things were these? There were seven Dishes, and each Dish enough for the strongest Palate; Tribulation; Distress; Rom. 8.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persecution; Famine; Nakedness; Peril; Sword: yet, in all these things, we are more than Conquerors. We over-overcome, so the Greek. We are more than Conquerors (in) them, because we are Conquerors (by) them. But, how is this? through Christ. Though Christians may be killed, yet they cannot be conquered; for though they die in the Combat, yet (like Samson), they shall have the Conquest. The Conquest, that the Christian hath, is through Christ's blood. They overcame him by the blood of the Lamb, Rev. 12.11. and by the word of their testimony, and they loved not their lives unto the death. Conquest, is through Christ. Christ's blood, is crucifying blood. A Christ (bleeding to death) will bleed sin to death. They, that are Christ's, Gal. 5.24 have crucified the flesh with the affections and lusts. As that Physic saves a man's life which removes his sickness; so that which is life to the soul, is death to the sin. We must look upon our sin, as that which was the death of our Lord; and we must look upon the death of our Lord, as that which will be the death of our sin. Our old man is crucified with him, Rom. 6.6. that the body of sin might be destroyed. Sin, drew out the life-blood of Christ, and faith (in Christ's blood) will draw out the life-blood of sin. Christ's blood, is softening blood. Though the heart of man, be the hardest thing in the world, yet the blood of Christ (God-man) can soften the heart of man. Oh, says one! my heart is like the nether millstone, and what can soften that? Oh, says another! my heart is like an Adamant, and what can soften an Adamant? Is there any thing in the world that can soften an Adamant? Yea, Soul, blood, will soften an Adamant. The blood of Christ (if applied) will soften the most Adamantine heart. The blood of Christ (if applied) can dissolve the most stony heart, and break the hardest sinner. The Jews (who are hardened to a Proverb) for one saith, Dost thou think that I am a hardhearted Jew? these Jews, shall have the Rock of their Hearts, turned into a Fountain of Tears. Zech. 12.10. They shall look upon him whom they have pierced, and mourn, as one for his only Son, and be in bitterness as one for his firstborn. God, himself, hath laid himself under Promise, to take away the stony heart, and to give an heart of flesh. Ezek. 11.19. There is nothing so hard, but it may be softened, if it lay a steeping in this blood. Water, will soften the earth, but it will not soften a stone; the blood of Christ (if applied) will soften a stone; yea, an heart of stone. This blood, turns a flint into a spring. The Jailor's heart was dissolved. Christ's blood, is quickening blood. The life of a thing, is in the blood. The life of the flesh, Leu. 17.11. is in the blood; and I have given it to you upon the Altar, to make an atonement for your sins; for it is the blood that maketh atonement for the soul. The blood, is called life; because the seat of life, is in the blood; and this was a figure of Christ; a Type of Christ's life, whose flesh, is meat indeed, and whose blood, is drink indeed. The life of our soul, Sanguis Christi, Clavis Coeli. Luther. is in the blood of Christ. Christ's blood, is Heaven's Key. One little drop (saith One) of Christ's blood, is more worth than Heaven, and Earth. What is the blood of a Grape? yea, what is the blood of a Son (though an only Son) to the blood of a Saviour? Can we give our firstborn for our iniquity? the seed of our body, for the sin of our soul? It is the blood of Christ that quickeneth. John 6.53, 54. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. Christ's blood, puts vivacity into us. Christ's blood, is justifying blood. Justification, ●s a great thing: to be acquitted from sin, and death, the wages thereof; and to be accounted righteous unto life, and Glory, the Reward thereof, is not this a great thing? and yet this is by Christ's blood. The moving cause of Justification, is the free Grace of God, but the meritorious cause of Justification, is the blood of Christ. Being justified freely by his Grace, Rom. 3.24. through the redemption that is in Christ Jesus. The justification of one sinner, is more than the creation of all the world. There are many, not (only) in Italy, but (also) in England, who join Christ, and their Alms together; Christ, and their works together; Socium habet neminem. who join Christ, and their Prayers together; Christ, and their Preachers together; who join Christ, and their Thoughts together; Christ, and their Tears together. We may say of Christ, (in point of Justification) as was once said of Caesar, He may have a Companion, but not a Competitor. If Caesar, must not have a Competitor in Reigning, Christ, must not have a Competitor in justifying. Much more being justified by his blood, Rom. 5.9. we shall be saved from wrath through him. Christ's blood, is invaluable blood. It is called the blood of God, because the blood of that Christ, who is God. He, is the Pearl of great price; of greatest price. The Kingdom of Heaven: The dispensation of the Gospel, of the Grace of God, which is as an Instrument in the hands of the Spirit, to bring into the Kingdom of Grace here, and shows the way to the Kingdom of Glory hereafter. But, what of this Kingdom? Mat. 13.45, 46. It is like unto a merchant man seeking goodly Pearls, who having found one of great price, he went, and sold all that he had, and bought it. But, Quest. Sol. 1. what manner of Pearl, is (this) Pearl? Christ, is, a necessary Pearl. Christ, is not (only) necessary, but (also) of necessity. He is (thus) to sinners, Acts 4.12 Joh. 15.5. for there is no salvation without him. A Christ, or I die, and am damned, is the cry of a sinner. He, is (also) thus to Saints, for there is no service without him. Christ, is, a rare Pearl. A Phoenix, is a rare Bird, for (according to the Historian) there is but One (at one time) in the world. But, herein, I may be peremptory, and thou art not to be incredulous, that there is One, and (but) one Christ. There is one God, 1 Tim. 2.5. and one Mediator between God, and man, the man Christ Jesus. Pearls (in Latin) are called Vniones, because they are found One by One. Pearls and Pebbles, do not (alike) lie in the Bosom, and Bowels, of the Earth: Pebbles, may lie upon Heaps, but, Pearls, they are found One by One. Christ, is, a taking Pearl. The more ye look upon this Pearl, the vetter ye will like it, and the more ye will love it. If Christ, look upon the Church, Cant. 4.9. Chap. 6.5. he is taken with Her. Thou hast ravished my heart, my Sister, my Spouse. Ravished my heart; taken away my heart; so the margin. Turn away thine eyes from me, for they have overcome me. If (also) the Church look upon Christ, she is taken with Him. As the appletree, among the trees of the wood, Cant. 2.3. Chap. 5.16. so is my beloved among the sons. His mouth, is most sweet; yea, he is altogether lovely. Christ, is, a making Pearl. Hast Christ? Then, as thou art taken for ever, so, thou art made for ever. Thou hadst but a Rag before, thou hast a Robe now; a Robe, that will (universally) cloth thee, and cover thee. Thou hadst but a Pibble before, thou hast a Pearl now, that will pay all thy Debts, and bear all thy Charges, but to these distinctly. This Pearl, will pay all thy Debts. A person, may pay his Debts to man, but he cannot pay his Debts to God. Who is he that condemneth? Rom. 8.34. it is Christ that died. This Pearl, will bear all thy charges. What though a man should have enough (if but enough) to pay all his Debts, how shall he do to live afterwards? how shall he do to bear his charges afterwards? Now, Christ, doth not (only) pay the Debts of his, but (be it written with a holy reverence) he (also) puts money into their Purse, to bear their charges by the way. Because I live, ye shall live also. Joh. 14.19. If I cannot die, than you shall (spiritually) live. A Christians life, depends upon Christ's life: As he gives it, so, he augments it, and continues it. Christ, is, an inestimable Pearl. Would it not puzzle, and pose, men, and Angels, to bring in the worth, and weight, of this Pearl? Let Paul speak, for he was a curious Orator. Eph. 3.8. That I should preach among the Gentiles, the unsearchable riches of Christ. The (City-Jewellers) may know the worth of many Jewels, but no Jeweller in any City knows the worth of this Jewel; of this Pearl, Christ Jesus. No wonder (now) that One said, 〈◊〉 8. Mine eyes shall behold nothing but this inestimable Jewel, my Lord, and Saviour, Christ Jesus. Christ, is, an unlosable Pearl. Other Pearls, may be lost, but this cannot. Pearls, were lost (in that prodigious, and stupendious City-Conflagration) but this Pearl (Christ) was not (then) and (there) lost. Ye (that are Christ's) may lose your Provision; lose your Plate; lose your Purse; but you cannot lose this Pearl. Ye, may be at a loss concerning this Pearl, but, this Pearl cannot be lost. Can the Pearl be lost, when the Soul that hath (this) Pearl, cannot be lost? but, the Soul that hath this Pearl, Joh. 17.12. Cordial IX. cannot be lost. All, that thou hast given me, have I kept, and none of them are lost. Art (actually) in Christ? Be joyous (then) for He is the Object of thy Delight, and Desire. Christ, is the Object of thy Delight. This word (Delight) as it is referrible to Man, is reducible to two Heads, Unlawful, and Lawful; but to these distinctly. Unlawful. That there is an (unlawful) Delight, who can deny? would it not be lost labour to prove this? I shall (therefore) only prove when 'tis unlawful. Then Delight is unlawful, when it is sinful. They delight in lies; Psal. 62.4 they bless with their mouth, but they curse inwardly; in their inward parts. marg. Then Delight is unlawful, when it is hypocritical. They seek me daily, Isa. 58.2. and delight to know my ways, etc. they take delight in approaching to God. Then Delight is unlawful, when it is treacherous. This was the command of Saul to his Servants, Commune with David secretly, 1 Sam. 18.22. and say, Behold the King hath delight in thee, and all his servants love thee; now therefore be the King's Son-in-law. Saul, will give Michal to David, but 'tis out of treachery; it is that she may be a snare unto him, and that the hands of the Philistines may be upon him. Lawful. As there is an unlawful, so there is a lawful Delight, which may be reduced to two heads, Natural, and Spiritual. Natural. Such a Delight is appointed, and approved (by) God, observing the limits (of) God. The meek shall inherit the earth, Psal. 37.11. and shall delight themselves in the abundance of peace. Spiritual. Now this is a delight In the People of God. But to the Saints that are in the earth, and to the excellent, Psal. 16.3. in whom is all my delight. David, did not delight in a cursed, and cruel Crew; in a profane, and profuse Crew; in a roaring, and whornig Crew; in a daring, and damning Crew; but his delight was in the Saints, and Servants of God. In the Commandments of God. Blessed is the man that feareth the Lord, Psal. 1.12.1. that delighteth greatly in his Commandments. There is a Delight in God himself. As it is the Spirit of sinfulness to delight in Sin, so it is the Spirit of Godliness to delight in God, and make him the object of delight. An Hypocrite delights not in God, nor the things of God. What is the hope of the Hypocrite (though he hath gained) when God taketh away his Soul? Will God hear his cry, Job 27.8, 9, 10. when trouble cometh upon him? Will he delight himself in the Almighty? Will he always call upon God? An Hypocrite will serve God, no longer than he serves himself of God: He looks one way, and rows another; he pretends one thing, and intends another; he hath Jacob's voice, but Esau's hands; we must do by an Hypocrite (as we do by Hebrew) read him backward: But, a Soul (actually) in Christ, makes Christ the Object of his delight. Job 22.26. Then shalt thou delight thyself in the Almighty, and shalt lift up thy face to God. Now, a person than delights in Christ, Qui habet habentein omnia, habet omnia. and makes (him) the object of (his) delight, when he is well pleased with Christ; when he is best pleased with Christ; when he acquiesceth in him, and can be satisfied with him alone. None (to) Christ, saith the Psalmist: None (but) Christ, said the Martyr: All (in) Christ, saith the Apostle. Christ (then) is the object of a Souls delight, when he can be satisfied with Christ in the absence of All, and not satisfied without Christ in the presence of All. I have all; I abound, and am full. Paul, Phi. 4.18. had little of the world, but he had much of Christ; and having Christ, who is All; yea, All in All, he had All. No graceless Soul can delight (in) God (as) God; can delight (in) Christ (as) Christ. What delights soever a graceless person hath, they are in something below a God; in something below a Christ. But what manner of delight is (this) delight? Quest. This delight, Sol. 1. is a strong delight. It is not a feeble, but a full delight; not a weak, but a strong delight. Nch. 8.10 The joy of the Lord is your strength. Worldly delights are weak, and they weaken us; delight in the Lord is strong, and that strengthens us. This delight, is a holy delight. The delights of the world are impure, and they defile us; we seldom drink in worldly delights, but they leave some spot, and taint, upon our spirits, and conversations; but the delights we have in Christ, are all pure delights; yea, they are all purifying delights. He that hath this hope in him, 1 John 3.3. purifieth himself as he is pure. This (as) is an (as) of quality, not of equality. This delight, is a cordial delight. 'Tis a delight (from) the heart; 'tis the delight (of) the heart. This delight, is a real delight. Worldly delights, are but shadows; or (Pageant-like) shadows of delight. The delight of an Hypocrite, is like his holiness; as he hath no real holiness, so he hath no real delight; but (this) delight is cordial. As seeking, so delighting, is from the heart. When thou sayest seek ye my face, Psal. 27.4 my heart said unto thee, thy face Lord will I seek. This delight, is a constant delight. This delight, is not for a fit, and a pang, but for a continuance. 'Tis not like the crackling of thorns under a Pot, Gnal. that makes a noise, and a blaze for a time, but are presently extinct; but (this) delight, is a constant delight. As 'tis a cordial delight; Delight thyself (that is, Psal. 37.4 Psal. 94.19. thy Soul) above in Jehovah; Hebrew; so 'tis a constant delight: In the multitude of my thoughts within me, thy comforts delight my soul. Thus, the Soul (actually) in Christ, maketh Christ the object of his delight. Christ, is the Object of thy Desire. As Delight, so Desire, may be reduced to two Heads, unlawful, and lawful. Unlawful. There is a desire after things lawful, which is unlawful. There is a lusting after things forbidden. The-love of money, 1 Tim. 6.10. is the root of all evil. In these words ye have the Subject, and the Comment. The Subject. The love of money: the desire; or love; or study of money. It is a preposterous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inordinate love, desire, and study. The Comment. But what of this love? or study? or desire? It is the Risa; the root of evil; yea, of all evil; yea, of all evils; so the Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The element of evils. Timon. Bion. The Apostle saith not that it is the cause, principle, or original, but the root; and that not of a few, but of many evils; yea, not (only) of very many, but (also) of all evils: As if a covetous man, who looks like a compound of self, and of the world, were ready to commit any sin. One calls it the Metropolis of Vice. Lawful. As there is an unlawful, so there is a lawful desire, which may be reduced unto two Heads, Natural, and Spiritual; to these distinctly. Natural. There is a natural desire, which is appointed, and approved. Prov. 3.15. She is more precious than Rubies, and all the things thou canst desire, are not to be compared with her. Spiritual. This is a desire (from) the heart, and the desire (of) the heart. This (heart-desire) is not (only) a looking (for) but (also) a longing (after) some good, of which it finds, and feels, a want. Brethren, my hearts desire, Rom. 10.1. Psal. 73.25. and prayer to God for Israel is, that they may be saved. Now, having evinced that there is the desire of the heart, I shall (also) evince, that the Soul (actually) Christ's, makes Christ the Object of his hearts desire. There is a place, of which take these Readins. Who can be to me in Heaven besides thee? Junius. And besides, thee am I delighted in none upon earth. Whom have I in the Heavens? Ainsw. And with thee I delight not any in earth. There is none to me in Heaven, Sept. and besides thee have I willed none upon earth. Who to me in the Heavens? Hebr. Lo-caphatzti. And with thee have I not delighted (or desired) in earth. The word signifieth to desire, as well as to delight. Here is One, who is the object of desire, and this One, may be that Onely-one Christ Jesus: This (thee) in that Text, is called God in the Context. Truly God is good to Israel, Psal. 73.1. Psal. 74.1. even to all that are clean of heart. Oh God why hast thou cast us off for ever? Now Christ is God: Thy Throne (ob God) is for ever and ever. The Church makes Christ the object of her desire. Isa. 26.9. With my soul have I desired thee in the night. That Christ is not without compare, but in a Christians eye, nor the object, but of the Church's desire, is evident beyond all (modest) contradiction; For He is not (thus) in the eyes Of infernal Spirits. Their cry was, What have we to do with thee, Mat. 8.29. Jesus of Nazareth? Art thou come to torment us before the time? Nor Of graceless persons. Their cry was, Depart from us, Job. 21.14. for we desire not the knowledge of thy ways. But that Christ is without compare in a Christians eye, and the object of the desire of the Church of the firstborn, Heb. 12.23. whose names are written in Heaven, will appear to a believing, and unprejudiced Reader, by a reflection of his Person, and of his Affection; but of these suffer a distinct (though concise) discussion. Reflect the Person of Christ. Was it said of a Joseph, Gen. 41.38. Is there such a Man as this Man, in whom the Spirit of God is? What (then) may be said of a Jesus? Was it said (also) of a Job, there is none like him in all the earth? Job 1.8. What (then) may be said of a Jesus? Was it said of David, Thou art worth ten thousand of us, 2 Sam. 18.3. Marg. 1. (or, as ten thousand of us:) What (then) may be said of a Christ? my Soul! reflect his Person as Man, and as God-Man. Reflect his Person as Man. Was there ever such a Narration of Genealogy as Christ hath? It ends thus; Luk. 3.38 Who was the Son of Adam, who was the Son of God. Now, this Christ, was the beloved and begotten Son of God. Christ, was the (beloved) Son of God. This is my beloved Son, Mark 9.7. in whom I acquiesoe. Christ, is so beloved of the Father, that he loves none out of him. Christ, is the (begotten) Son of God. He that believeth on him is not condemned, Joh. 3.18. but he that believeth not is condemned already; why? because he believeth not in the Name of the only begotten Son of God. Here is the Son of God; the begotten Son of God; the only begotten Son of God. All the Sons of Men, are the Sons of God by Creation; some of the Sons of Men, are the Sons of God by Grace; but Christ, is the Son of God by Nature. Christ, is (so) the Son of God, as there (never) was any, nor (ever) will be any; Is not this Christ (now) a Person without compare in a Christians eye? and the Object of the Church's desire? Reflect the Person of Christ as God-Man. Though Christ was (true) yet not (mere) Man, Verus, non merus Homo. but God and Man; God manifest in the flesh. There have been many things wonderful in the world, but the (hypostatical) Union, the Union of Natures in Christ, is the Wonder of Wonders. 1 Tim. 3. ult. That he who was (with) God; that was (from) God; yea, that (was) God, should be made flesh, is the wonder of wonders. That he who had eternity for his mansion, and eternity for his measure, should be an Infant of a day old, is the Wonder of Wonders; but thus it was; Joh. 1.1, 14. for the Word was made flesh, and dwelled amongst us. Is not this Christ (now) a Person without compare in a Christians eye? and the Object of a Christians desire? Reflect the Affection of Christ. No person ever lived as Christ lived, for he lived to love; and no person ever loved as Christ loved, for he loved to die, and died out of love. But, suffer me to reflect his Affection, in the freeness of it; in the fullness of it; in the firmness of it: To these distinctly. Reflect the Affection of Christ, in the freeness of it. Christ, is free in love; is first in love. 1 John 4.19. We love him, because he first loved us. Had not Christ (first) fallen in love with Us, we had (never) fallen in love with Him. Had not Christ (first) fired our hearts with love, we had never bestowed a spark of spiritual Affection upon Him. Not that we loved God, but that he loved us. That is, not that we loved God, until we were loved (of) God. The motive for Christ's love (to) Us, was not (in) Us, but in Himself, for we were in our blood. I will heal their backsliding; Hos. 14.4. I will love them freely. Reflect the Affection of Christ, in the fullness of it. As it is free, so it is full love. Is the Sun full of light? Christ is fuller of love. It pleased (both the Father, Col. 1.19. and the Spirit) that in the Son should all fullness dwell. Is the Ocean full of water? Christ is fuller of love. Christ, must needs be fuller of love, than these of light, and of water, for in him dwelleth all the fullness of the Godhead personally. Col. 2.9. If thou be'st a beloved one, a believing one, than Christ loves thee more, than others can hate thee. Doth the God of this world (which now lieth in wickedness) hate thee? Do the Gods of this world (given up to a judicial hardness) hate thee? And do the men of this world (who appear like armed Furies, and act like incarnate Devils) hate thee? yet Christ loves thee, more than these can hate thee. Reflect the Affection of Christ, in the firmness of it. As it is free, and full, so it is firm love. The love, will last as long as the loved, or the lover. Peter denies Christ, but Christ doth not deny Peter. Though Peter hath been denying, yet Christ is loving. Mark 16.7. Go tell the Disciples, and Peter. Peter, is (particularly) and (especially) named (not in point of superiority) according to the ambition of the proud Pope, as if he were above the rest; but he is named after all the rest (in point of inferiority) as if he were below all the rest, forsaking Christ; yea, denying Christ, with cursing and swearing. Though Peter hath been denying, yet Christ will be looking; Luk. 22.61, 62. will be loving. The Lord turned, and looked upon Peter:— And Peter went out, and wept bitterly. As if Peter's tears had fallen first from Christ's eyes. Shall not (now) this Christ be a Person without compare in a Christians eye, and the Object of a Christians desire? But suffer a superadding of four things, in order to a greater endearing of Christ, and crying up him as a Person without compare, and the Object of a Christians desire. Christ, is the Church's mercy, Christ, is the Being of Being's, as God; the Beauty of Beauties, as Man; the Blessing of Blessings, as God-Man. There had been no mercy, but misery, without Christ. All the Church's blessings, and benefits, come along with Christ; he is the mercy of mercies. God, in giving Christ, giveth all things. Rom. 8.32. He that spared not his own Son, etc. how shall he not with him (also) freely give unto us all things? There had been no Glory, but Wrath, without Christ; no Mercy, but Misery, without Christ; no Heaven, but Hell, without Christ. Every mercy enters in at this door. The Law, and the voice from Mount Sinai, came along with Moses; but the Gospel, and the voice from Mount Zion, came along with Christ. Joh. 1.17. The Law was given by Moses, but grace and truth came by Jesus Christ. Christ, is the Church's merit. Death, is a Stipend; Life, is a Donative; a (free) Gift, Martyrology, p. 126 Lord Grace; Duke of Suffolk. Person. p. 99 Bernard: not a (due) Debt. The mercy of Christ, is the merit of the Christian. One (at the place of Execution) said, I trust to be saved by the merits of Christ alone, and by no other Trumpery. A Maryan-Martyr (at the Stake) said, In the merits of Christ alone, I trust this day to enter into his joy. My merit (saith one) is the mercy of my God; so long as God is not poor in mercy, I cannot be poor of merit; if he be great in mercy, I (also) am great in merit. Luther himself confesseth, Luth. in Gal. p. 90. That when he prayed, or said Mass, he used to add this in the end; oh Lord Jesus! I come unto thee, and I pray thee, that these Burdens, together with the straitness of my Rule, and Religion, may be a full recompense for all my sins: But this he (also) saith; Before I would admit of the blasphemy of the merit of Congruence (before) Grace, to (obtain) Grace; and works, in the merit of worthiness (after) Grace; I would not (only) that the holiness of all the Papists, and Merit-mongers, but (also) of all the Saints, and Angels, should be thrown into the bottom of Hell, and condemned with the Devil. Christ, is the Church's merit, for the Church is Christ's purchase. Feed the Church of God, Acts 20.28. which he hath purchased with his own blood. Man was sold; sold under sin; a Slave to Sin; a Slave to Satan; but Christ hath bought him, 1 Cor. 6.20. and paid dear for him. Ye are bought with a price. Here was a valuable price, for it was invaluable blood; the blood of a (sinless) Jesus. Christ, is the Church's Mine. The people of Brazile in America, Clark 's Mirror, Part II. p. 170. call Gold the God of the Christians. Gold, hath devotions paid it as to a Goddess. In some places of America (if the Historian do not hyperbolise) there is such abundance of Gold, that in some Mines there is more Gold, than Earth. p. 77. So Potter (in his compendious view) saith, That in some of the American-Mines, they can hardly find so much Earth, Basil. Marq. of Vico. Clark's 2d Part. Ecclesiast. History. p. 104. Joh. 1.14, 16. as Gold. When one was tempted with Gold, he answered, Give me Gold that will last for ever. Luther, would not be put off with Gold, without Grace, and Glory. Galeacius (being proffered a vast Sum of money to return) said, Let his money perish with him, that accounts all the Gold in the world worth one days communion with Jesus Christ, and his holy Spirit. There are Mines of Gold, but Christ is a Mine of Grace▪ He is full of Grace and Truth. He is an Ore indeed, that is able to enrich a Beggar; yea, a Bankrupt. Of his fullness have all we received; Col. 2.3. and Grace for Grace. All the treasures of Grace are hid in (this) Christ, for (this) Church. Christ, is the Church's Mirror. As he is the Church's Mercy, and Merit, and Mine, so Mirror. In this Glas●, ye may take a Pisgah-Prospect of the Holy Land. The King, would not be seen without his (youngest) Son. The Father, will not be seen without his (eldest) Son. No man hath seen God at any time; Joh. 1.18. the only begotten Son, which is in the bosom of the Father, he hath declared him. The bosom, is the seat of amity, and secrecy; who is so (entirely) loved, as she that lieth in the bosom? Men admit those into their bosoms, to whom they impart all their secrecies. Calvin. The breast (saith One) is the place of counsels. Now, Christ is the Mirror; he (being in the bosom of the Father) discovers, and declares the Father; unmasks, and unveils the Father. The (firmamental) Sun, is not seen out of his (own) light: The Father, and the Son, are so great lights, that they are not seen out of their (own) light. In thy light, Joh. 14.9. we shall see light. The Father, is seen in the Son. He, that hath seen me, hath seen the Father. Oh my Soul! in (this) Christ thou mayst see God; see Glory; see Heaven, and thy name written there. Moses, must stand upon a Mount, to receive from God the Tables of Stone, and the Law. As Moses must have a Mount to converse with God, so thou must have a Mirror to see God; to see the (reconciled) face of God: If ever thou seest God to be (thy) God; to be thine in Covenant; thine in Christ, than Christ must be thy mirror wherein thou takest a prospect of him. If Christ be thus, how (then) should he be endeared, and cried up, as a Person without compare in a Christians eye, and the Object of a Christians desire? Now, the desires that will have the ear (of) Christ, and an answer (from) Christ, they are the desires of the heart; all other desires, are but as Ships without Sails; Clouds, without Water; Trees, without Fruit; Bodies, without Souls. But what manner of desires are cordial desires? Quest. Cordial desires, are good desires. Sol. 1. If the desire be from the heart, then good is the object of that desire. I am writing of a person, that makes Christ the object of his soul-delight; now, the object of his desire (which is from his heart) must be good. The desire of the righteous is only good, Prov. 11.23. but the expectation of the wicked is wrath. It is a Maxim in Philosophy, that all things desire good. The desires of the righteous (as righteous) are only good; always good; for, as they desire Christ (above) all, so they desire Christ (in) all, and (after) all, in whom is all good, and nothing but good. Cant. 5.8. I charge you, oh daughters of Jerusalem, if ye see my beloved, that ye tell him I am sick of love. Oh! if ye see him, be sure to tell him; whatever ye forget to tell him, do not forget to tell him this, that I am sick of love for him. Oh tell him that I know not how to live another day without him! another duty without him! Oh tell him that my head aches! that my Heart aches! that my very heartstrings are ready to break for a Sight (of) him! for a Smile (from) him! for (inward) and (intimate) Converse and Communion (with) him! Cordial desires, are lawful desires. They must be things lawful that are desired, or our desires are unlawful. We must not desire as the Mother of Zebedees' children did; Matth. 20.20, 21, 22. concerning which Christ said, Ye know not what ye ask. What wilt thou, saith Christ? She said, Grant, that these my two Sons (James and John) who themselves are said to put up this Petition to the Lord, Mark 10.35. for they said, Do for us whatsoever we shall desire; The Mother (therefore) and the Sons joined together in this work: But, what follows? Grant that these my two Sons may sit, the one at thy right hand, and the other at thy left, in thy Kingdom. She might mean his kingdom on Earth: To sit on the King's right hand, signifies the next place to the King; and to sit on his left hand, signifieth the third place in the Kingdom; for the greater any one is in a Kingdom, the nearer doth he sit to the King; But Jesus answered, and said, Ye know not what ye ask. The like Check he gives to James and John: Luke 9.54, 55. Shall we command fire to come down from Heaven, and consume them, as Elias did? But Christ rebuked them, saying, Ye know not of what spirits ye are: Ye know not what Spirit acts you: Ye think ye are acted by such a Spirit as Elias of old, but ye err: Ye have a zeal, but not according to knowledge: This is not a (divine) motion, 'tis at (most) and at (best) but a (humane) Affection. Our desires are unlawful, if we do not desire things that are lawful. In order (therefore) to the constituting of Desire, that it may be right, we must desire things that are lawful. Cordial desires, are working desires. Endeavour, is added unto Desire. There must be Works as well as Words, and doing as well as desiring. True Endeavour is ever a Concomitant of true Desire. The man that had been infirm thirty and eight years, John 5.5, 6, 7, 8. could not go into the Pool, but he could lay at the Pool; yea, did lay at the Pool: Though he could not cure himself, yet he could wait (there) to be cured, and was cured in waiting (there.) He, that is nothing but Desires, shall have nothing that he desires; but he that addeth good Endeavours, unto good Desires, can ask nothing that is good (if for his good) but he may have it. There must not (only) be desiring, but (also) doing, or they are not desires from the heart, and will not be granted. Psal. 27.4. Lend an ear unto what the Psalmist speaketh: One thing have I desired of the Lord: One thing (among) many things; one thing (above) many things: One thing have I desired of the Lord: Here is desiring; but is here all? No; here is doing as well as desiring; here is seeking, as well as desiring: One thing have I desired of the Lord, that will I seek after: But, what is it? That I may dwell in the House of the Lord all the days of my life: It seems that a great Estimate was set upon Church-communion then, though there be too little Veneration for this now: Here, he would dwell till he died; here he would dwell, till he had upon earth no longer to dwell: But, what was in his Eye? Were not Loaves? No: was it not a Name amongst Men? No: Two things were in (his) eye, and should be in (thine) too; in (mine) too; greater sight, and greater light: Greater sight; to behold the beauty of Jehovah: i. e. to behold the face of Jehovah; for Beauty sits in the face, and the face is the Seat of Beauty: And, as greater sight, so greater light; to inquire in his Temple. Cordial desires, are constant desires. Jehu, was soon out of Breath. Ye did run well, who did hinder you, that ye should not obey the truth? Gal. 5.7. The desires of an Hypocrite, are not desires from the heart, for he looks one way, and rows another; pretends one thing, and intends another; he hath jacob's voice, and Esau's hands. You must do by an Hypocrite, as we do by Hebrew, read it backward: An Hypocrite must be read backward. The Desires of an Hypocrite, are by Fits and Starts, therefore not cordial desires; but now cordial desires, are constant desires; they will captivate denial. The Beggar at the gate knocks, and continueth knocking; he takes no denial. Thus, the Woman of Canaan cried unto Christ, Mat. 25.22, 23. but Christ answered her not a word. Christ, was a Mute, and yet she cried, For the Disciples said, send her away, she cryeth after us; Christ answered, I am not sent but to the lost sheep of the house of Israel: He seemed (before) to neglect her, but (here) he seemeth to deny her: She cries still, Lord, help me: As her Daughter was her own, so her Daughter's case was (as) her own, Lord, help me: She meets (now) with another repulse; It is not meet to take the children's bread, and to cast it to Dogs: Was not here enough to seal up her lips? As Christ was a Mute at (first) is not She a Mute at (last?) No, but she answers by an (ingenious) inversion; Truth, Lord, yet the dogs eat of the crumbs which fall from their Master's Table: If I be a Dog, I am (thy) Dog: Crumbs, belong to Dogs; give me (therefore) the portion of a Dog: She had (indeed) this property of a dog, to hold fast: If I be a Dog, indulge me the place and portion of a Dog; let me have the Room of a Dog, and the Far of a Dog: Christ now (if I may write it with a holy reverence) is (as it were) in a holy captivity to her cordial, and constant desire: This appears, by what follows: Oh Wonan! great is thy Faith; be it unto thee even as thou wilt; And her daughter was made whole from that very hour. Cordial desires are holy desires. If the Heart be at work, than Holiness is in the Eye. Though perfection be not in a Christians hand, yet 'tis in a Christians eye; the beat, bend, and bias of his Soul, is after perfection. That is a desire from the heart, 2 Cor. 7.1. which is a desire to be perfecting holiness, till the Soul be perfectly holy, and perfect in heliness. When desires are from the heart, they are desires after (more) holiness; after (more) grace. The Disciples said unto the Lord, Luk. 17.5. Increase our faith. Those, who had (most) grace, desired (more) grace. When the Desire is from the Heart, 'tis a Desire more for Grace than for Peace; more for Conformity, than for Communion; more for Holiness, than for Happiness; more for Purity and Perfection, than for Pleasure, and for Pardon. Phil. 1.23. May the Apostle speak? I am in a straight between two, having a desire to departed (to die) and to be with Christ, which is far, far better; or, which is best of all. I cannot think, that this (holy) and (happy) Man, desired (only) to be perfectly happy, but (also) to be perfectly holy: I cannot think, that he (only) desired Death for full Communion (with) Christ, but (also) for full Conformity (unto) Christ: I cannot think, that he (only) desired a death to come upon the life of his Body, but (also) a death to come upon the Sin of his Soul. Cordial desires, are hard desires. Desires (from) the Heart, and the Desires (of) the Heart, are not weak, and feeble, but hard and strong desires. As the Cry of a Christ was, so the cry of a Christian is; but the cry of a Christ, was a strong Cry. Who in the days of his flesh, Heb. 5.7. when he had offered up Prayers and Supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared. Thus the Cry of a Christian is; 'tis a strong Cry, when a Cry from the Heart. This crying, is called wrestling. And Rachel said, Gen. 30.8. with great wrestle (with wrestle of God, Margin) have I wrestled with my Sister, and have prevailed. They that go (unto) a Closet jacob's, are like to go (from) a Closet Israel's; that go (thus) praying, are like to go away (thus) prevailing. Jon. 3.8. A crying (mightily) was imposed upon Niniveh. A Cry (from) the Heart, is (such) a Cry. A Desire (from) the Heart, must be a strong desire; such a desire as Christ had, when he said, Luke 22.15. With desire I have desired to eat this Passeover with you, before I suffer. When the heart is at work, the Man is in earnest, and heart-desires are earnest-desires. Cordial desires, are acquiescing desires. As these are limited to the Will of God, so they acquiesce in the time of God. In order to the regulating of desire, that it may be right, it must be according to the Will of God. 1 Joh. 5.14. If we ask any thing according to his will, he heareth us. We may ask long enough; desire long enough; pray long enough, but not receive, if we ask not; desire not; pray not, according to the Will of God. The Will of God, must be the Boundary for our desires; and, as (this) desire is according to the Will of God, so it acquiesceth in the dispensement of the things desired, as to the manner and time of them. The Soul that's cordial in desire, can say (through Grace) Lord (what) thou pleasest; Lord (when) thou pleasest; Lord (where) thou pleasest; Lord (how) thou pleasest. This person, looks upon God as the Timer of mercy, Psal. 31.15. as well as the Author of mercy. My times are in thy hand. As (his) times of deliverance, so (our) time's of answer, are in the hands of God. The timing of mercy, is (equally) to be eyed with the giving of it, and the Soul is to acquiesce in the one, as well as in the other. Thus, have I cast in my Mite, concerning the desires (of) the Heart, and (from) the Heart; but (by way of addition) suffer (of three things) a (concise) and (distinct) discussion. Whether the desires of the Heart shall be answered by Christ. Psal. 10.17. Psal. 145.19. Prov. 10.24. This is evident: Lord, thou hast heard the desire of the humble; thou wilt prepare their heart; thou wilt cause thine ear to hear. He will fulfil the desires of them that fear him; he also will hear their cry, and will save them. The fear of the wicked, it shall come upon him, but the desire of the righteous shall be granted. Why the desires of the Heart shall be answered by Christ. These desires shall be answered, Because imposed. Though desire is not answered (for) desire, Ezek. 36.37. yet not (without) desire. Thus saith Jehovah God, I will yet for this be inquired of by the House of Israel, to do it for them. Because promised. These desires, are laid under promise. Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. Because encouraged. There is an Encouragement Unto these desires. Ask, what I shall give thee. If thou wilt not ask me, than I will ask thee. Did Ahashuerus say to Esther, 1 Kings 3.5. What is thy request, and it shall be performed even to the half of the Kingdom? Thus, God; Ask, etc. After these desires. I have given thee that which thou hast not asked, even riches and honour. 1 Kings 3.13. As there is encouraging (unto) so (after) ask. How the desires of the Heart shall be answered by Christ. Christ answers two ways; in kind, in effect. In kind. Thus Hannah was answered in kind concerning Samuel, whose name signifieth, Asked of God. 1 Sam. 1.27. For this child I prayed, and the Lord hath given me my petition, which I asked of him. In effect. Christ, doth not (always) answer in kind, but when he answers not in kind, he answers in effect, if the desire be from the Heart, 2 Cor. 12.8, 9 and (rightly) constituted. Thus Paul was answered, My Grace is sufficient for thee. Art actually in Christ? Be joyous then, Cordial X. for He is the Physician of greatest value. That, Christ, is (a) Physician, is evident; that, Christ, is (the) Physician, is evident; yea, that Christ is an universal Physician, and universally healeth, is as evident. Who forgiveth all thine iniquities, Psal. 103.3. who healeth all thy diseases. Who (without a Christ) can heal any disease? but who (unless a Christ) can heal all diseases? Here, is healing; yea, healing diseases; yea, healing all diseases. A disease, is a malady, or a malignant disposition of body, or soul; and the same (in effect) with sickness. Disease, may be reduced to two Heads; Corporal, and Spiritual. To these distinctly. Corporal. Thus, Jehoram, is threatened; Thou shalt have sickness by disease in thy bowels, 2 Chron. 21.15.2. until thy bowels fall out, by reason of that sickness day by day. Spiritual. As there is the plague of the Body, so there is the plague of the Soul, the plague of the Heart. 1 Kings 8.38. When every one shall know the plague of his own heart. Now, if ye reflect diseases external, or internal; corporal, or spiritual, Christ, is the Physician of greatest value, and the Healer of all. Mat. 4.23. He went about healing all manner of sicknesses, and all manner of diseases, among the people. No sickness, or disease, came amiss to Christ. Mat. 9.39. He healed every sickness, and every disease, among the people. If any oppose, that these diseases, are (only) corporal, it is more than I understand; but, if it be so, it is asserted to my hand, that he (also) healeth all spiritual diseases. 1 Joh. 1.7. The blood of Jesus Christ his Son, cleanseth us from sin; yea, from all sin. But, Quest. Sol. 1. what manner of Physician is this Christ? Christ, is, a choice Physician. Christ, is, a great Person. The Gods of the world, are Gods before men, but men, before God. They, are Gods of men, but not of consciences; of bodies, but not of souls. Christ, Psal. 72.10, 11. is greater than men. The Kings of Tarshish, and of the Isles, shall bring Presents; the Kings of Sheba, and Seba, shall offer Gifts; yea, all Kings shall fall down before him; all Nations, shall serve him. Christ, Hebr. 1.5. is great; greater than Angels. Unto which of the Angels, said he at any time, Thou art my Son? Christ, is a great Person indeed: He is God manifested in the flesh. There are many (who call themselves Physicians, but are Mountebanks, etc. persons, of a poor extract, and skill, but, Christ, is a great Person; Rom. 9.5. Over all, God blessed for ever. Amen. If God sit down first, Christ (as Mediator of the Covenant) may sit down next. They say, where Natural Philosophy ends, there the Physician gins. Christ, is a Person so great, that he gins, and ends, where he gins to cure a person. Christ, is an Asa; a Physician; or Healer of diseases, as the word signifies. A mortal King, may engage to cure the Body; a Tumour in the Flesh; but, Christ (the King of Kings) engages to cure the Treachery, and Tympany of the Soul. Mamulus Fuller 's Holy War. p. 477. One,. told the Adorers of Andronicus, (that monstrous Miscreant) That it was just they should die of the Physic, who made a God of the Physician. But, now, it is no wonder, that those (actually Christ's) should live by the Physic, for a God is their Physician. Christ, is, a costly Physician. They were the men of Judah, 2 Sam. 19.42. that said unto the men of Israel, Have we eaten at all of the King's cost? or, hath he given us any Gift? But, none (actually) Christ's, can say, that they have not eaten of (his) cost; that they have not had (his) Gift. David, told Araunah, That he would not offer burnt-offerings unto the Lord his God, Chap. 24.24. that should cost him nothing. At some cost was Christ, with the man that fell among Thiefs, between Jericho, and Jerusalem; but, at far greater cost than this, hath Christ been: He, is not (only) the Physician of the Soul, but his blood (also) goes for the Physic of the Soul. Joh. 10.15 Fuller 's holy War, p. 471. I lay down my life for the sheep. Tyrannous Andronicus, sported himself in shedding innocent blood, which he (wickedly) called his medicine for all maladies: But, Christ, as he is a Soul-Physician, so his Blood is Soul-physick; this, is a Remedy, for every Disease; a Salve, for every Sore; a Medicine, for every Malady. It is written of One, Admiral of France. That when the War was finished, and he returned to Rochel, not a day passed over his head, wherein he did not morning, and evening, read over one of Calvin's Sermons upon Job; which History he called his (Panchrestum) or Physic for all Diseases; a Salve, for every Sore. What (then) may be said of Christ's Blood? Certainly, he, was at great cost, who did not (only) spend his breath, Heb. 13.12. but (also) spill his Blood. He suffered without the Gate. Christ, is, a cheap Physician. Physicians, here below, are dear; very dear; the Rich (only) are qualified to be their Patients; no Purse, no Physic; they, will have much, though they do little; but, Christ, is a cheap Physician: Wine, and Milk, without money, and without price. I will give to him that is at hirst, of the fountain of the water of life freely. Rev. 21.6. Now this (saith one) is The Grace of the holy Spirit, which is (now) given (by drops,) but (in Heaven) unto fullness; Guttatim. Joh. 4.14. according to that, The water that I will give him, shall be in him a Well of water, springing up into everlasting life. Or, A Fruition of God, who is the life of his; according to that, With thee, is the fountain of life. Here, Psal. 36.9 is water, and that is necessary; yea, water of life, and that is of necessity; yea, Pool, in loc. the fountain of the water of life; now, water (at the fountain) is purest, and plentifullest; there, water for quality, and quantity, is ever the same: yea, this water, is in a way of Gift; I will give to him that is athirst, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fountain of the water of life; and that freely: without compensation; without merit. Physicians, here below, indent with their Patients; so much down, and so much when the Cure is made; but, Christ (the Physician of greatest value) does not indent with his Patients. Rev. 22.17. Whosoever will, let him take the water of life freely. Whosoever, hath a will (from) Christ (for) Christ, let him take Christ; and the Grace of Christ; and the Spirit of Christ; and that freely; without price; or any merit of his own. Christ, is, an appointed Physician. Some, go, yea, run, Joh. 12.45. without sending, but Christ did not. He, that seethe me, seethe him that sent me. As God appointed the Passeover, so he appointed this Physician. I will give thee for a light to the Gentiles, Isa. 49.6. that thou mayst be my salvation to the ends of the earth. Christ, is under a designation (and that from the Father) in order to the sanctification, and salvation of a sinner. The God of our Fathers, Acts 5.30, 31. raised up Jesus, whom ye slew, and hanged on a Tree; Him hath God exalted with his right hand: But, to what end? To be a Prince, and a Saviour; to give repentance unto Israel, and forgiveness of sins. Christ, is, an approved Physician. There are some men (approved of men) but (the Man Christ Jesus) is approved of God. Acts 2.22 Ye men of Israel, hear these words; Mat. 14.30, 31. Jesus, of Nazareth, a man approved of God among you, etc. Christ, hath been tried; tried to purpose. Thus, Christ, hath been tried Relatively: He, was tried in the water, and kept Peter's head above water. He, was tried in the Fire, and kept the three children there: Dan. 3.24, 25. Did we not cast three into the Fire? True, Oh King! Behold, I see four, and the form of the fourth, is like the Son of God. Christ, and the Christian, in the Ship together; in the Shop together: Christ, and the Christian, in the Field together; in the Fire together; Is not this sweet? Oh this is sweetly sweet! But, as Christ was tried Relatively, so, he was tried Personally. Some men, have been greatly tried: Thus, Job was; thus, Paul was; but, who so tried as a Christ, in his life? Being in an agony (the word signifies, a striving, or wrestling against something, as two Combatants, or Wrestlers, Luk. 22.44. do each strive against other) he prayed more earnestly; and his swea● was as it were great drops of blood, falling down to the ground. And, who so tried as a Christ in his death? My God, my God, Mat. 27.46. Athanasius. Non solvit Vnionem, sed subtraxit Visionem. Isa. 28.16. why hast thou forsaken me? He, spoke this (saith One) in our person. They are not words of complaining, but expressing his Grief. The Union, was not dissolved, but the Vision was restrained. God, left him in great distress; withdrawing from the humane nature; pouring his wrath upon Him, as the Surety of His. Thus, Christ, hath been tried (in) life, and (to) the life; thus, Christ, hath been tried (in) death, and (to) the death: No wonder, now, He is called a tried stone. Christ, is, a loving, yea, everloving Physician. Physicians (here) below, do not love their Patients, as they love themselves; they had rather a thousand Patients should die, than themselves should die: But, Christ, is such a Physician, that he loves his Patients, as he loves himself; yea, he seems to love them above himself; for he loves them, and lays down his life for them. Who loved us, Ezek. 18.31, 32. and washed us from our sins, in his own blood. Why will ye die, O house of Israel? For, I have no pleasure in the death of him that dyeth, saith Jehovah God. Why will ye die? will ye not (only) kill your selves, but (also) me? Let me die, that ye may live; let me have a Cross, that ye may have a Crown; let me be betrayed, that ye may be blessed; let me be buffeted, that ye may be beautified; let me be crucified, that ye may be crowned; let me be sacrificed, that ye may be sanctified and saved. Thus, Joh. 13.1. a Christ loveth, and (who but a Christ) thus loveth? His, are loved (rather) than Himself; if not (above) Himself. And, having (once) loved, he (ever) loveth. Christ, is, a living, yea, everliving Physician. Physicians (below) may die; must die; yea, Rom. 6.10. often die, before the Cure is made; but, Christ, having once died, dyeth no more, but lives for evermore. The Physician of the Body, is mortal as well as the Patient, and may die before the Patient; but, Christ, the Physician of the Soul, having (once) died (no more) dyeth; death, Joh. 5.26. hath no more domiaion over him. As the Father hath life in himself, so hath he given to the Son, to have life in himself. Christ, is, a valuable Physician. Job (speaking of his Visicors) calls them, Job 13.4. Physicians of no value; but, Christ, is of value; of great value; of greatest value. Col. 2.9. In him dwelleth all the fullness of the Godhead personally. Christ, is rarely skilled; infinitely qualified; he knoweth every Cause, to him (therefore) is easy every Cure. Nullus effectus, dature sine causa, effectus sequitur virtutem causae. Causa est prior essecto. Faelix qui ●otuit rerum cognoscere causas. 1 Kings 4.32, 33. Prov. 8.14 Effects,.. cannot be produced without Causes. It is a Maxim, That where sufficient Causes are in Act, there (of necessity) the Effect must follow. The Effect, cannot be existent before its Cause: Effects, must depend upon their Cause, as their Base, and Principle. It is an approved Aphorism, That the Cause precedes the Effect, in order of Nature; and Time; and Both: every thing resolves into its principle. It is usually said, They are happy, who know the causes of things: And (in respect of corporal diseases) they say, That a disease is half cured, when the cause of it is discovered. Christ, knows the cause, and therefore can make a cure. Solomon, was a great Philosopher; his Parables prove his divine wisdom: He, was prodigiously parted; greatly read in Trees, and Pants; in Beasts, and Birds; in creeping things, and Fishes; which manifest his humane wisdom. But, a greater than Solomon is here under discussion; One, that is not (only) understanding in all things, but (also) understanding it self. I am understanding. Christ, is, a sudden Physician. Some Physicians of the Body, are long in curing. As some persons are long diseased; palsical Aeneas, kept his Bed eight years: The woman (whom Christ called a daughter of Abraham) had a spirit of infirmity eighteen years: There lay (also) at the Pool of Bethesda, a man, which had an infirmity thirty and eight years: Now, as some persons, have been long diseased, so, some Physicians, are long in curing such diseases: They, are long in curing, if there be money coming: Their Cures, are like Chancery-Suits, depending several years; Isai. 107.20. but, Christ, is quick at curing. He sent his word, and healed them. It is enough to the Centurion, if he can but get a word from Christ: Speak the word only, Matth. 8.8, 13. and my Servant shall be healed. And Jesus said unto the Centurion, Go thy way, and as thou hast believed, so be it done unto thee: And his Servant was healed in the selfsame hour. Christ, is, a seasonable Physician. The season of a mercy, does greatly accent the mercy. For a person to be sinking in the Thames, and for another to rescue him from those (merciless) waves, is not this in season? Mark 5.23, 24, etc. For the daughter of Jairus (who was at the point of death) and the woman (with her issue of blood) of twelve years' time, to be both healed, was not this in season? For a person to be arrived near the Gates of Hell, by his Sin, and for Christ to give him check by his Grace, is not this in season? Zech. 3.1.2. For Joshua to stand before the Angel of the Lord; for Satan (also) to stand at his right hand to resist him (to be his Adversary, margin) and for God to rescue Joshua (being a Brand plucked out of the Fire) is not this in season? Christ, is, a suitable Physician. All Cures (they say) are by Sympathy, or by Antipathy: Both these ways, Christ cureth. Christ, cureth, by Sympathy. In all their afflictions, he was afflicted. An Eye, for an Eye, and a Tooth, Isa. 63.9. 1 Cor. 15.21. for a Tooth; Blood, for Blood. By man came death, by man (also) came the resurrection of the dead. Saul, Saul, why persecutest thou me? Christ, cureth, by Antipathy. There is Good, for Evil; Light, for Darkness; Life, for Death; Heaven, for Hell. God, hath not appointed us unto wrath, 1 Thess. 5.9. Non cur atur pars, nisi curetur totum. 2 Pet. 3.18. but to obtain salvation, by our Lord Jesus Christ. Physicians, say, If ye would cure any unsound. part, ye must cleanse the whole Body. Christ, cures by Sympathy, and by Antipathy; he must needs universally cure, that every way cures. Christ, hath once suffered, the just, for the unjust. A Physician, ask a Lacedaemonian, How he did; answered, The better that 〈◊〉 meddle not with Thee, nor take of (thy) Physic. Certainly, no Soul (unto whom Christ hath been a Physician) will say so of (his) Physic. Christ, is, an incomparable Physician. Christ, is incomparably qualified, and under an incomparable qualification. It is said of a good Chirurgeon, or Physician, that he must have an eagle's Eye; a Lion's Heart; and a Lady's Hand. Christ (with the greatest Reverence be it written) hath all these. A good Physician, must have an eagle's Eye. He, that is good at healing, had need be good at seeing that he may discover where the fault, and the failing is. Thus, Christ, is incomparably qualified; He, is excellent at seeing; excelling, in seeing; so good at seeing, Joh. 9.6, 7 that he gave sight unto one that was born blind. A good Physician, must have a Lion's heart. He, that is a Physician, must be strong, and stouthearted; for, if the Physician fail, how will the Patient bear up his courage? A Physician, must deal freely, and plainly, with the Patient, telling him the disease, and the danger, if he take not (this) or (that) he is a dead man, etc. Thus, Christ, deals freely, and plainly, with the souls of men, and women; telling them, If ye believe not that I am he, ye shall die in your sins: except ye repent, ye shall all likewise perish. If ye come not to me, and close not with me (upon Gospel-terms) ye will live in your wounds, and lie in your wounds, and die in your wounds, and be damned for your wounds. How freely did Christ deal with the woman? John 4.16, 17, 18. He said unto her, Go, call thy Husband, and come hither. The woman answered, and said, I have no Husband. Jesus answered, and said unto her, Thou hast well said, I have no Husband; for thou hast had five Husbands, and he whom thou now hast, is not thy Husband: in that didst thou say truly. A good Physician, must (also) have a Lady's hand. A Physician, must use the Patient gently, and carry it towards the Patient tenderly. Herein, Christ (also) is (incomparably) qualified. How tenderly did Christ carry it towards the Adulteress? Woman, not Adulteress; John 8.10, 11. Woman, not Harlot; Woman, not Whore: Woman, Where are those thine Accusers? Hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: Go, and sin no more. Art actually in Christ? Cordial XI. M. Knox. In Adamo primo, potuimus non mori; in Adamo secundo, non possimus mori. Be joyous (at last) for the death of Him, is the death of death unto His. Blessed (saith one) is their death, who have part in the death of Jesus. In Adam the (first) there was a possibility of living; in Adam the (second) there is an impossibility of dying. I have read of One, who pretended, that he had a Salve for every Sore; a Medicine for every Malady; and could cure all diseases, but death: Death (the Mistress of Mortals) was such a disease, that he could not cure. Death (the Empress of the Universe) was such a disease, that he could not cure. But, now, the death of Christ, will make a cure of death; it will make a cure of a twofold death; of the first, and the second death. The death of Christ, disarms the (first) death. Oh Death! where is thy sting? Oh Grave! 1 Cor. 15.55, 56, 57 where is thy victory? The sting of Death, is Sin; and the strength of Sin, is the Law; but thanks be to God, that giveth us the victory through our Lord Jesus Christ. The death of Christ, is the death of this death, unto a person actually in Christ; it is to Him, a stingless death; it is to Him, not a Foe, but a Friend; this person, may look this death in the face, and laugh, Oh Death! where is thy sting? As if an honest man (being set upon by an Highway man) should disarm him, and then say, Where is thy Sword now? Where is thy Pistol now? The death of Christ, prevents the (second) death. Oh! what is the first, to the second death? The second death, is eternal death. Rev. 2.11. Who can dwell with devouring fire? who can dwell with everlasting burn? Now, those actually (in) Christ, and overcoming (through Christ) shall not be hurt of the second death. He (or She) that overcometh, shall not, not (so the Greek) be hurt of the second death. But, Soul, art actually in Christ? that thy Soul (then) may be filled with joy, and peace, (like the water-pots of Galilee, up to the very brim) through believing, be in a reflection of these two concluding words. Art actually in Christ? Then He will be thy Guide (unto) death. For (this) God, is (our) God; but how long? until Sin rise, or Satan rage; until there be a sliding foot, or a backsliding heart; until I be a Captive to Temptation without, or Corruption within; and (I fear) no longer: mark the words; For (this) God, is (our) God, for ever, Psal 48.14. and ever; he will be our Guide, even unto death. Art actually in Christ? Then He will be thy Guide (through) death. Luk. 23.43. To day shalt thou be with me in Paradise. Was Socrates glad when his death approached? because (as he thought) he should go to Homer, Hesiod, and other learned men, whom (he thought) he should meet with in the other world: How much more, should they (who live, and die, in a Christ) be filled with joy, and peace, that they shall go unto God, and Christ? that they shall go unto Angels, and Apostles? Drink (now) of the Brook by the way, and lift up thy head, for, the death of Christ, is the death of death. Haec tria perpetuò meditare Adverbia Pauli: Tit. 2.11, 12. Haec tria sint Vitae regula sancta tuae. HALELUJAH. POEMA MORTUALE: OR, AN ELEGY UPON DEATH, THE LAW of NATURE, AND TRIBUTE of MORTALS. By R. M. No Poet, nor the Son of a Poet. Dust (Bodies) are, and unto Dust return: Souls, locked are not in a sable URN. In Christo vixi; morior; vivamque perennè: Gratia, Christ, mihi; Gloria, Christ, Tibi. Anno Praedicto 1679. I. The Prologue. The Vale of the Author, to the Reader. AS with Hortensius, 'tis not with Me; Unapt to write, but apt to speak was He: Nor do I with ALBERICUS compare, Unapt to speak, but apt to write his share: For words, or works, their Genius rarely lay, But (haltingly) do I go (either) way. Death, subject is; a Cup full to the Brim; An Ocean, where Elephants may swim. In POETRY I'm learning but to spell; Are Deeps exhausted with a Muscleshell? One was a Mute, wise Cato being there; Give fancy Vent, Dubartas was not here. This Poem (now) takes air, our mortal Fate, As to CONDOLE, so to Congratulate. Dost live to die? this shows a (doleful) state: Dost die to live? this (Dolour) antiquate. Is Truth the White? let that Man never speed, Who (from the Issue) censures of the Deed. Man may attempt all Men to please as soon, As He that made a Vestment for the Moon, To suit (each) interchange: ah (juggling) Ape! Days (scarcely) too She keepeth in a Shape. Prose (Poems too) meet with a (critic) woùnd; Some (Faults will find) besides Faults to be found: Wing Momus (then) this Book is not for Thee; And Zoilus take thy Flight as far as Herald Art Notional? 'twas no Prophetic Brain, Art Critical? 'tis no Poetic Strain; But art Celestial? (here lies the STRESS) Most (lovely) Truth shows in her (native) Dress. Now, Reader, take; taste; eat; but (also) wish; 'Tis (Lordly) Far, though in an (earthen) Dish. II. The Description. PAle Death the Subject is; but what is Death? From (lifened) dust, but a (departed) Breath But is not Death (so worthy Meditation) An Essence? No, nor Substance, but Privation. There Being's are, but Death no Being have; No Creature 'tis; for Creatures 'tis a Grave. Death's but a Fall, which (by a Fall) invaded This Microcosm; whereby he was degraded. Some Persens are for Debts in PRISON laid; This Debt pays Man, though Man be left unpaid. Man, mortal is; this Microcosmus must Strike Sail to Death, and graved be in dust. Life's but a breathing Death; a Tale that's told; He doth but live, that liveth to be old. A Vapour is man's Life; a Taper burning; 'Tis like the wind that passeth not returning. Ah! what is Life? a Flood; and Ebb; and Man, Sails (then) into a (timeless) OCEAN. Ah puzzling Theme! was Austin at a loss What Life to call? let not my Gold be Dross. Man's Nostril is a passage for his Breath; 'Tis then a (dying) Life, or (living) Death. Life's but a (dying) Death; our Bodies are But (living) Graves; the longest Liver share But in a span of days; Death (homeward) sends; A CIRCLE 'tis, beginning where it ends. Ah daring Death! the Tribute due to Nature; The Law of Mortals, not reflecting Stature: And of the Universe the Empress; That visit Mortals in a various dress. III. The Assertion. THE Hebrew Proverb travels very far, In Golgotha Skulls of all Sizes are. DeathsDeaths not a (buy) but (beaten) path for All; Here Croesus, Codrus, stumble may, and fall. One shoots the Gulf, yet grounds upon a Shelf; A Manuscript deceiveth DEATH it self. No distance doth this Law of Nature know, But Mortals reap according as they sow. Death (to the Grave) is path for (any Foot; This (common) Gulf, the mean and mighty shoot. They blessed are much more (let this take Air) In Peter's Chain, than He in Peter's Chair: Ah Miscreant to refuge in a Lie! Ah Monster-Man! I see (as I pass by) Thy Triple-Crown gins to stand awry; Down (Dagon-like) let this fall from on high; Break Crown, Head, Neck, this is the (common) Cry; Thus wished 'tis, that thou may'st (ever) die. Popes (died) have, without a (doleful) Song, Unless it were because they (lived) long. Where's Adam? Abram? Isa'c? Jacob? Where? Inventi non sunt; they SEPULCRED were. What Proto-Adam? Yea, He was a Man; Red-earth I find, when that his name I scan. This Proto-Man finds Death on Nature enter; Thus earth to earth returns, as to its Centre. What Abraham? 'tis strange; 'tis true, he dies, And in the CAVE of Mackpelah he lies. What Isa'c too, a TYPE so eminent? Types, Shadows are; Death pitched hath his Tent With Abraham: Ah when his Days were spen●! He (like a Son) unto his FATHER went. WHat Jacob too? Esau supplanted He; One named right, for Name and Act agree: Ah but Supplanters may supylanted be! Him (daring) Death transplanted have I see. Mortality (whatever Men suggest) Antiquity hath for her (native) Crest: Did not Death reign from ADAM unto MOSES? where's Matthew? Mark? Paul? Peter? James? and Joses? Our Fathers where are They? the greatest Sage Is slily passing; going off the STAGE. Well styled (then) is Death, most aged King, Who led the Van, and up the Rear does bring. Ah read Death's Motto in a Lady's Line! My lot's to Day; to morrow may be thine: And wonder not at that true Celled-sense, Amongst these Skulls I find no difference. But where's Methuselah of all most grey? Scan but his name, the word the man bewray: Years lived he Nine hundred sixty nine, But died then; no longer was his Line. Though many (now) on Beds of IVORY Do stretch themselves; yet these must also lie In Beds of Earth; this Tribute pay they must, And for their Heads a Pillow have of Dust. The great Mogul erects his Nest on high; But liveth he, that shall not (also) dye? All died have, that lived have; or have Translated been, and so deceived the Grave: Thus dye shall All that live, or changed be; From ADAM all derive their Pedigree. Now, Reasons take (from one so low in Stature) Why Death should be a Tribute due to Nature. iv The Reasons. 1. The Decree of God. DEath, seizeth All, for this is God's Decree; She seizeth, but will not surrender Thee. Death (Heaven's Statute is) in Scripture-sense, Each man's line meets in this Circumference. Earth, Heaven, Hell, their Laws are different, (If writing thus be not impertinent:) Earth's Law municipal, is (once) to die; But Heavens is to live eternally: Hell (also) hath a LAW, to die for ever; Take prospect (here) of three; Once; always; never. 2. The Matter of the Body. ADd (nextly) now the Matter of the Man; This Fabric (then) Eternize if ye can. Ah mortal Man! made up of Elements; Earth, Air, Fire, Water, are Ingredients: For Man to die, to me appeareth just, Who (at the first) was reared out of dust. The Breath of God, the Soul I find to be; The Work of God, the Body seems to me. The Building's Clay, the Basis (also) Dust; The Creature to the Centre (dying) must. 3. The Merit of Sin. ALl sinned have, and therefore All must die; This must be true, or Truth must be a Lye. The Soul dies not, 'tis an (immortal) Spirit: The Body dies, 'tis Sins (undoubted) Merit. Sins venial, and mortal, Papists make; But this distinction is a gross mistake. As Adam's bounds were set, and Soul endued; So breaking these, a (double) Death ensued. 'Tis better thus (infernal) Sophistry To naus'ate, than a (double) Death to die. V The Uses. THree Uses (now) of daring Death be making; High Prudence 'tis right Measures to be taking. I. Of Trial. TRy, mortal Man; come to the Test, and try; Stage Persons; also Things; yet Man must die. Can any PERSON? Or, can any THING (That Persons deck) match Death? this (timely) bring. I. Of Beauty. CAN Beauty (that's a Snare) from Death's Arrest Bail MORTALS? No; as Ages do attest. Can Beauty (so admired by the Tall?) No, mortal Man, for Nature caught a Fall, When she was young (as did a petty Prince) Which caused hath her halting ever since. She's courted; painted; spotted; yet I see, 'Tis (native) Beauty without sports to be. Some try to mend, but while they mend, they mar; For Beauty-spects, the SPOTS of Beauty are. Fade Beauty will like Flowers of the Field; Not shot-free girded with an Ajax's Shield. She fades; faints; falls; and (running of her Race) Hath for her Soutch'on but a (wrinkled) Face. Where's Sarah that the Court of Pharaoh charm? This (daring) Death, this Beauty doth alor'm. Where's Absalon, the Beauty of his Age? He acts his part, and gooth off the Stage. From Head to Fóót, no Blemish could be found; But Beauty dies; Death marching is her Round. This Tribute due to Nature paid He; The Halter was his Hair upon a Tree. Here (Isr'el's Mirror) had his mortal Stroke; Will others (now) call this the Royal Oak? II. Of Men, and Means. CAn Men, or Means? each Creature in its Station, From Nature's instinct plot its Conservation. What Drug by Galen could prescribed be? Or could Hypocrates by DOSES free His Pat'ents? No; they differ as to Stature, Yet payment make of Tribute due to Nature. For Spirits Chemists are; Phlebotomy A Monster seems in that extracting eye: They breathe no Veins; rare Spirits they apply; But salved is not DEATH by Chemistry, Two ways there are Diseases for to cure; But neither can face-paling Death allure: Is Sympathy the way? the Arrow's wide, For Digby that admired Artist died. Or is A NTIP ATHY? ah but undarted Is still the White! beloved Luke's departed. Speak Borgius (that I may hear the sound) Who Remedies for all Diseases found, But Death; He dies, and dying did assure No Drug, or Dose, of Death could make a Cure. Let Nature (now) most fortify that can, Health's highest sphere a Crisis proves to Man, One way to come (into) the World had all; But to go (out) a thousand; and to fall. A Nail kills Sisera; but, by a Stone Goliath falls; for he would stand alone: This Giant (now) meets with a mortal Blow; Right goes an Arrow out of Heaven's Bow; One wound Goliath kills, but twenty three Great Caesar had, and then departed he. Strong Samson enters now, of whom 'tis said, He Rubbish made, and under Rubbish laid. Thus Men, and Means, disputing Con and Pro, Do act their Parts, and off the Stage do go. III. Of Honour and Policy. CAN Honour? No; the tallest Pines are shaken By smallest winds; and may not this awaken? Sure footing (Soul) hath not Magnificence; This may be in the Preterperfect Tense: This (Bucket-like) now up, now down, is She; But (down) the mot'on swiftest seems to me. Can I prefer, such have Preferment should, Not that would Places, but that Places would. All worldly Grandeur in the Dust is laid; As Caesar took, so Caesar Tribute paid. Thus ROMAN Honour passeth as a Blast, Though Pompey slew, slain Pompey was at last. High Haman staged is (making uproar;) Next to the King does now this Abject soar: As to Design, in Jewish blood he wallows; As to Desert, ascendeth He the Gallows. CAN Policy? No; MAZIRINI may Strike Sail to Death, and go this (common) way. Ah where's Pythagoras, with prudent Cato? Where's Seneca, with Socrates and Plato? Where's Cicero, with Athen's Legislators? And where's Apollo, with the Commentators? But where is that (admired) Aristotle? (Yet Euripus would not into his Bottle:) So (often) ebb, and flow this Deep, that He (Unsatisfied) would the Bottom see. But where's Achitophel? accursed may Such Policy be to the (latter) Day: An ORACLE was He within his Age; But hangs himself, and falleth off the Stage. Where's Solomon, more wise than any other? That côuld detect the true from feigned Mother: Ah (turbid) Death! He was a (mortal) Sage; And being mortal goeth off the STAGE. iv Of Wealth. CAN Riches? No; or Truth is made a Lie; But Wealth's a gilded, lying VANITY. The World (saith One) to Man is God's Epistle; But (often) proves to Man a vexing Thistle. The World's a Labyrinth; my Soul beware; And (Michal-like) is given as a Snare. Ah bitter-sweet, and that but for an hour! Sweet is the Promise, but the Payment sour. The World's a Cheat; the things thereof decay; And (Laban-like) for Rachel Leah pay. A Siren's Song, and unto Whoredom pander, Which causeth many (Dinah-like) to wander. Ah England mourn, and grow into a Passion! The Spanish Mode, is now an English Fashion. Most vainly Mortals worldly things aspire; These are not Food, but Fuel to Desire. Shall Hearts be set on that, where (only) Feet Should standing be? hence bearing but a Sheet. Job staged is, and not for Wealth the least, But greater than the greatest of the East; His Substance winged is (the Blow was such;) But Jah Jehovah gives him twice as much. No Object for the Eye is Wealth, and can This Object be unto the Heart of Man? But worldly Men make for themselves a Rod, Below a Soul, is all below a GOD. Where's Crassus? Croesus? Crates? Aristippus? Or Cyrus? Xerzes'? Dives and Philippus? Left by the World are they, where (living) find them; And (dying) they do leave the World behind them. Where's He that had so vast a Territory? Who Ruler was (according to the Story) Of Provinces an Hundred twenty seven; The Man is dead, and gone to Hell, or Heaven. V Of Fortitude. CAn Fortitude? This Mortals rarely deck; A (rare) but (rich) Gem 'tis about the neck Of Potentates; refute it if ye can, Son unto Caesar Valour makes a Man. Great Alexander would immortal be Unwounded; wounded mortal proved he. Where's (little) David? yet hath (little) Fear; Who killed both the Lion and the Bear: Philistine-foreskins hanged up may be, As (signal) Trophies for a Saul to see: Yea, Gath-Goliah, dreadful in his motion, Had (native) Blood prescribed for a Potion: Ah but he dies (as Scripture hath averred!) And in the (Royal) City was interred. Stout Hannibal (Rome's Terror) where is He? Or those stout Scipio's, that would not flee? Where's Saladine, that (Oriental) Victor? Or where should I dig for (puissant) Hector? Huniades doth next ascend the STAGE, Who (all his Race) did war with Turcists wage; In Battles many (stoutly) he engage, And (through Valour) Turkey did enrage: To this (vast) Empire dreadful was his name, Their (crying) Babes were stilled with the same; Jobs (iron) Pen take to engrave his Fame, (My Narrative defective is, and lame;) That to Posterity transmitted may His Valour and his Conquest be I say. Where's Scanderbag? who was so valorous; And with his Valour so victoricus: In more than twenty Battles he engage Proud Saracens; whose right Arm did presage His Valour and his Conquest in his Age: This (matchless) Valour goeth off the Stage. VI Of Learning. CAn Learning? This to Tully doth ally; Knots-Gordian this (through Art) untie; Which one no way but (by his Sword) espy: But did not Tully, and his Nephew die? Keep Learning in her (native) Orb, and thus Shall due Respect be for Philologus. where's Homer? Horace? Zeno and Prochorus? Or Xenophon? Tertullus? Theodorus? where's Plato? Plautus? Plutarch? Theophrastus'? Or Memucan? Alvarez and Erastus? where's Austin with his Tract of Recantation? Or Ambrose, modest in his Meditation? Though Ignorance to Learning giveth check, Yet (surely) this the Sons of Adam deck. Thus Learning in a Lord (as was of old) Assimilates a DIAMOND in Gold. where's Origen so full of Allegories? Or Moderators in the Consistories? where's Jewel, who the Truth defended well? Or Bolton, on Death, Judgement, Heaven, Hell? where's Chrysippus? his Study might have bled him, (For aught I see) had not Melissa fed him. where's Hilary for Style so greatly eyed? Or Gregory, that was so mortified? where's Basil? Beda too? so preaching then (If one speaks Truth) the stones did cry Amen. Where are those prying Ones of Issachar? And where's Erasmus learning's morning Star? where's CYPRIAN so worthy Martyrdom? With very many more? but here's no room. where's Moses, mighty, both in Words and Deeds? Death (unto Death) the man in Moab bleeds. where's Cranmer? Ridley? Lambert? and the rest? Ah dead are these, and dying are the best! II. Of Terror. ART out of Christ? On Ebal stand I must, And Lectures (now) not (only) read of Dust, But (also) Wrath, that's blown into a flame: Almighty Breath is kindler of the same. To Souls in Christ, Death is most amiable; Most terrible of all things formidable To Christless Ones; yea (this) appears to me Of HELL the very Suburbs for to be. Ah mortal Man! If I may speak my Sense, Infernal Dregs are in the (future) Tense. 'Tis pity that an ENOSH is deterred From (dying) Thoughts, for Bildad hath averred That Death the King of Terrors is to thee, If Christless dying; and thus unto me. Lend but an Ear to what the Romists say, Rome (unto Heaven) is the (only) way: Ah but (my Soul) go not so far about! A Papal-Toe may (sometimes) have the Gout: Rome's Monster goeth wrong, and will not suffer A going right; this Candle wants a Snuffer; Yea, an Extinguisher, that lighted may A better be, and light a (better) way. Ah needs must Hell a dismal Dung'on be! Where Heavens Sun shall never shine to thee. Sin, hath no Mean, but not at all to be; Sin, is the Means for to endanger thee. Prepare for Death; let this appear to thee. Certain; uncertain is the Time to me. Death (if no Children) did a Rachel cry; Ah crying be a Christ, or else I die! Doth Death arrest, and find thee without Grace? With Judas (than go to thy proper place. If (true Grace (here) shall not implanted be, Then Woe, Woe, Woe (hereafter) unto thee. III. Of Triumph. A Scend (my Soul) on Mount Gerizim stand; A taking Prospect is the Holy LAND. 〈◊〉 joyous Saint, no Corrosive to thee, ●f (stingless) Death can a Memento be. ●ot fuller is of light the World's bright eye; ●or yet the Sea with water (never dry) ●i en that man's Heart with joy who (truly) see ●he Death of Christ, the Death of Death to be. ●ad Heaven Sin (thus Anselm speaks about it) ●uch rather would He be in Hell without it. 〈◊〉 drop of Sin, doth unto Mortals bring ●ore evil than a Sea of Suffering. ●here may be Sorrow without Sin, but can ●n (without Sorrow) be unto the man? deaths an Eclipse; to man this happen may 〈◊〉 in a (clear) so on a (cloudy) day. ●one (until Dearth) were blest in Solon's eye; ●hey blessed are, that in a JESUS die. 〈◊〉 (moment) Man! be winged like a Dove; ●nd restless too, till Arked with thy Love: ●lace thyself with Loves; If Christ be thine, ●ALL into Honey, WATER into Wine, inverted are: Now Marah tasteth sweet; ●nd (lovely) will appear a (winding) sheet. ●ake Death familiar; this welcome thus; ●ome Life, come Death, with good Ignatius. ●he presence of all Good, is Heaven; and ●he absence of all Evil: Here's a Land! 〈◊〉 then (my Soul) suck sweetly here, and crave it! 〈◊〉 Heaven 'tis to hope it; what to have it? ●hus, Time's a Space, lent from Eternity; Globe, that rolls with (sly) Celerity: 〈◊〉 it is true, Alpha it is that lends it; 〈◊〉 is as true, Omega 'tis that ends it. VI The Epilogue. FAith (through Grace) make (now) of Sacred Truth; Must NESTOR die? so may the Shumem-Youth. 'tis true, Life is the Triumph of each Stature; 'tis true, Death is the Tribute due to Nature. All Ages; Statures; Sexes; Sifes must, This payment make, and bedded be in dust. And he died, this Epitaph must have Each individual, upon his Grave. Death (ingress) had by Sin; this (sadly) woundeth; Sin (egress) hath by Death; this (gladly) soundeth. Reader; the (Bodies-death) doth perfectly From (Deaths-body) the Saint indemnify. Death, a Dilemma is; nonplussed are All, Who enter Lists, and so resign the Wall. The Fear of Deáth, the Soul with Terror fill; Death killeth (once) but Fear doth (often) kill. A Creature (with the Ephemera) may Be (as to Life) a Creature of a Day. Tears unto One the God of Nature gives; Another not a Day in Nature lives: View Nature (now) and in this (Glass) descry; Art a Day old? then old enough to die. The best of Men, they are but Men at best; The worst of Men, die sooner than the rest. In hearing, hear; in saying (also) say: In trying, try; in praying (also) pray: In doing, do; in giving (also) give: In living, die; in dying (also) live. Are grace-ful Veins found running through Thee? All Glory (then) be given unto THREE. FINIS.