SECT. 1. How to be happy in the apprehending of Chriſt.

THere is not ſo much need of Learning, as of Grace, to apprehend thoſe things which concern our everlaſting peace; neither is it our brain that muſt be ſet on work here, but our heart; for true happineſſe doth not conſiſt in a meer ſpeculation, but a fruition of good: However therefore there is excellent uſe of Scholar-ſhip in all the ſacred imployments of Divinity, yet in the main act which imports ſalvation, skill muſt give place to affection. Happy is the ſoul that is poſſeſſed of Chriſt, how poor ſo ever in all inferiour endowments: Ye are wide, Oye great wits, whiles you ſpend your ſelves in curious queſtions, and learned extravagancies; ye ſhal finde one touch of Chriſt more worth to your ſouls, then all your deep, and labourſome diſquiſitions; one dram of faith more precious then a pound of knowledge: In vain ſhall ye ſeek for this in your books, if you miſſe it in your boſoms: If you know all things, and cannot truly ſay, I know whom I have beleeved, (2 Tim. 1. 12.) you have but knowledge enough to know you • ſelves truly miſerable. Wouldſt tho • therefore, my ſon, finde true and ſol • d comfort in the hour of temptation, in the agony of death? make ſure work for thy ſoul, in the daies of thy peace; Finde Chriſt thine; and in deſpight of hell, thou art both ſafe, and bleſſed; Look not ſo much to an abſolute Deity, infinitely and incomprehenſibly glorious: alas, that Majeſty (becauſe perfectly, and eſſentially good) is, out of Chriſt, no other then an enemy to thee; thy ſinne hath offended his juſtice, which is himſelf; what haſt thou to do with that dreadfull power, which thou haſt provoked? Look to that mercifull, and all-ſufficient Mediator betwixt God and man, who is both God and man, Jeſus Chriſt the righteous: (1 Tim. 2. 5. 1 Joh. 2. 1.) It is his charge, and our duty, Ye beleeve in God, beleeve alſo in me. (Joh. 14. 1.) Yet look not meerly to the Lord Jeſus, as conſidered in the notion of his own eternall being, as the Son of God, co-equall and co-eſſentiall to God the Father, but look upon him, as he ſtands in reference to the ſons of men: and herein alſo look not to him ſo much, Luther in Gal. as a Law-giver and a Judge, (there is terror in ſuch apprehenſion) but look upon him, as a gracious Saviour and Advocate; and laſtly, look not upon him, as in the generality of his mercy, the common Saviour of mankinde, (what comfort were it to thee, that all the world except thy ſelf were ſaved?) but look upon him, as the dear Redeemer of thy ſoul, as thine Advocate at the right hand of Majeſty; as one, with whom thou art through his wonderfull mercy, inſeparably united: Thus, look upon him firmly and fixedly; ſo as he may never be out of thine eies; and what ever ſecular objects interpoſe themſelves betwixt thee and him, look through them, as ſome ſlight miſts, and terminate thy ſight ſtill in this bleſſed proſpect: Let neither earth, nor heaven hide them from thee in whatſoever condition.

SECT. 2. The honour and happineſſe of being united in Chriſt.

ANd whiles thou art thus taken up; ſee if thou canſt without wonder and a kinde of ecſtatica • l amazement, behold the infinite goodneſſe of thy God, that hath exalted thy wretchedneſſe to no leſſe then a bleſſed and indiviſible Union with the Lord of glory, ſo as thou, who in the ſenſe of thy miſerable mortality, maiſt ſay to corruption, Thou art my father, and to the worm, Thou art my mother and my ſiſter, (Job 17. 14.) canſt now through the priviledge of thy faith, bear the Son of God ſay unto thee, Thou art bone of my bone, and fleſh of my fleſh (Gen. 2. 23. Eph. 5. 30.) Surely, as we are too much ſubject to pride our ſelves in theſe earthly glories, ſo we are too apt, through ignorance, or puſillanimity, to undervalue our ſelves in reſpect of our ſpirituall condition; we are far more noble and excellent then we account our ſelves. It is our faith that muſt raiſe our thoughts to a due eſtimation of our greatneſſe; and muſt ſhew us how highly we are deſcended, how royally we are allied, how gloriouſly eſtated: that only is it, that muſt advance us to heaven, and bring heaven down to us: Through the want of the exerciſe whereof, it comes to paſſe, that, to the great prejudice of our ſouls, we are ready to think of Chriſt Jeſus as a ſtranger to us: as one aloof off in another world; apprehended only by fits, in a kinde of ineffectuall ſpeculation, without any lively feeling of our own intereſſe in him; whereas we ought by the powerfull operation of this grace in our hearts, to fidne ſo heavenly an appropriation of Chriſt to our ſouls, as that every beleever may truly ſay, I am one with Chriſt, Chriſt is one with me. Had we not good warrant for ſo high a challenge, it could be no leſſe then a blaſphemous arrogance to lay claim to the royall bloud of heaven; but ſince it hath pleaſed the God of heaven ſo far to dignifie our unworthineſſe, as in the multitudes of his mercies to admit and allow us to be partakers of the d • vine nature, (2 Pet. 1. 4.) it were no other then an unthankfull ſtupidity not to lay hold on ſo glorious a priviledge, and to go for leſſe then God hath made us.

SECT. 3. The kinde and manner of this union with Chriſt.

KNow now, my ſon, that thou art upon the ground of all conſolation to thy ſoul, which conſiſts in this beatificall union with thy God and Saviour, think not therefore to paſſe over this important myſtery with ſome tranſient, and perfunctory glances; but, let thy heart dwell upon it, as that which muſt ſtick by thee in all extremities, and chear thee up, when thou art forſaken of all worldly comforts: Do not then conceive of this union, as ſome imaginary thing, that hath no other being but in the brain; whoſe faculties have power to apprehend, and bring home to it ſelf, far remote ſubſtances; poſſeſſing it ſelf in a ſort of whatſoever it conceives: Do not think it an union meerly virtuall, by the participation of thoſe ſpirituall gifts and graces which God worketh in the ſoul; as the comfortable effects of our happy conjunction with Chriſt; Doe not think it an accidentall union in reſpect of ſome circumſtances and qualities wherein we communicate with him who is God and man; nor yet a metaphoricall union by way of figurative reſemblance; but know that this is a true, reall, eſſentiall, ſubſtantiall union, whereby the perſon of the beleever is indiſſolubly united to the glorious perſon of the Son of God; know, that this union is not more myſticall then certain; that in naturall unions there may be more evidence, there cannot be more truth; neither is there ſo firm and cloſe an union betwixt the ſoul and body, as there is betwixt Chriſt and the beleeving ſoul: for as much as that may be ſevered by death, but this, never Away yet with all groſs carnality of conceit; this union is true, and really exiſtent, but yet ſpirituall, & if ſome of the Ancients have tearm'd it naturall and bodily, it hath been in reſpect of the ſubject united, our humanity, to the two bleſſed natures of the Son of God met in one moſt glorious perſon; not in reſpect of the manner of the uniting: Neither is it the leſſe reall, becauſe ſpirituall. Spirituall agents neither have, nor put forth any whit leſſe vertue, becauſe ſenſe cannot diſcern their manner of working; Even the Loadſtone though an earthen ſubſtance, yet, when it is out of ſight, whether under the Table, or behinde a ſolid partition, ſtirreth the needle as effectually, as if it were within view: ſhall not he contradict his ſenſes, that will ſay, it cannot work becauſe I ſee it not? Oh Saviour, thou art more mine, then my body is mine, my ſenſe feels that preſent, but ſo as that I muſt loſe it; my faith ſees and feels thee ſo preſent with me, that I ſhall never be parted from thee.

SECT. 4. The reſemblance of this union by the head and body.

THere is no reſemblance, whereby the Spirit of God more delights to ſet forth the heavenly union betwixt Chriſt and the beleever, then that of the head and the body: The head gives ſenſe and motion to all the members of the body; And the body is one; not only by the continuity of all the parts held together with the ſame naturall ligaments, and covered with one and the ſame skin; but much more by the animation of the ſame ſoul quickning that whole frame; in the acting whereof, it is not the large extent of the ſtature, and diſtance of the lims from each other, that can make any difference; The body of a childe that is but a ſpan long cannot be ſaid to be more united, then the vaſt body of a giantly ſon of Anak, whoſe height is as the Cedars; and if we could ſuppoſe ſuch a body as high as heaven it ſelf, that one ſoul which dwels in it, and is diffuſed through all the parts of it, would make it but one intire body: Right ſo, it is with Chriſt and his Church; That one Spirit of his which dwels in, and enlives every beleever, unites all thoſe far-diſtant members, both to each other, and to their head; and makes them up into one true myſtical body: ſo as now every true beleever may, without preſumption, but with all holy reverence, and all humble thankfulneſſe, ſay to his God and Saviour; Behold, Lord, I am (how unworthy ſoever) one of the lims of thy body; and therefore have a right to all that thou haſt, to all that thou doeſt; Thine eye ſees for me; thine ear hears for me; thine hand acts for me; Thy life, thy grace, thy happineſſe is mine: Oh the wonder of the two bleſſed unions! In the perſonall union, it pleaſed God to aſſume and unite our humane nature to the Deity; In the ſpiritual and myſticall, it pleaſes God to unite the perſon of every beleever to the perſon of the Son of God: our ſouls are too narrow to bleſſe God enough for theſe incomprehenſible mercies: Mercies wherein he hath preferred us (be it ſpoken with all godly lowlineſs) to the bleſſed Angels of heaven; Forverily he took not upon him the nature of Angels, but he took on him the ſeed of Abraham; (Heb. 2. 16.) Neither hath he made thoſe glorious ſpirits members of his myſtical body, but his Saints; whom he hath (as it were) ſo incorporated, that they are become his body, and he theirs; according to that of the divine Apoſtle; For as the body is one and hath many members, and all the members of that one body being many, are one body, ſo alſo is Chriſt. (1 Cor. 12. 12.)

SECT. 5. This union ſet forth by the reſemblance of the husband and wife.

NExt hereunto, there is no reſemblance of this myſtery either more frequent, or more full of lively expreſſion, then that of the conjugall union betwixt the husband and wife; Chriſt is, as the head, ſo the husband of the Church; The Church and every beleeving ſoul is the Spouſe of this heavenly Bridegroom; whom he marrieth unto himſelf for ever in righteouſneſſe, and in judgement, and in loving kindneſſe, and in mercies; (Eſai. 62. 5. Hoſ. 2. 9.) and this match thus made up, fulfils that decretive word of the Almighty, They twain ſhall be one fleſh: (Eph. 5. 31. Gen. 2. 24.) O happy conjunction of the ſecond Adam, with her which was taken out of his moſt precious ſide; Oh heavenly and compleat marriage, wherein God the Father brings, and gives the Bride; (Gen. 2. 22.) (All that the Father giveth me ſhal come to me, ſaith Chriſt (Joh. 6. 37.) wherein God the Son receives the Bride, as mutually partaking of the ſame nature; and can ſay, This now is bone of my bones, and fleſh of my fleſh; (Joh. 1. 14. Gen. 2. 23.) wherein God the holy Ghoſt knits our wils in a full and glad conſent, to the full conſummation of this bleſſed wedlock: And thoſe whom God hath thus joyned together, let no man (no Devill can) put aſunder: What is there then, which an affectionate husband can withhold from a dear wife? He that hath given himſelf to her; what can he deny to impart? He that hath made himſelf one with her, how can he be divided from his other-ſelf? Some wilde fancies there are that have framed the links of marriage of ſo brittle ſtuffe, as that they may be knapt in ſunder upon every ſleight occaſion, but he that ordained it in Paradiſe, for an earthly repreſentation of this heavenly union betwixt Chriſt and his Church, hath made that, and his own indiſſoluble. Here is no contract in the future, which upon ſome intervenient accidents may be remitted; but, I am my welbeloveds, and my welbeloved is mine, (Cant. 6. 3. Cant. 2. 16.) And therefore each is ſo others, that neither of them is their own; Oh the comfortable myſtery of our uniting to the Son of God! The wife hath not the power of her own body, but the husband. (1 Cor. 7. 4.) We are at thy diſpoſing, O Saviour, we are not our own; Neither art thou ſo abſolutely thine, as that we may not (through thine infinite mercy) claim an intereſſe in thee. Thou haſt given us ſuch a right in thy ſelf, as that we are bold to lay challenge to all that is thine; to thy love, to thy merits, to thy bleſſings, to thy glory: It was wont of old, to be the plea of the Roman wives to their husbands, Where thou art Caius, I am Caia; and now, in our preſent marriages, we have not ſtuck to ſay, With all my worldly goods I thee endow; And if it be thus in our imperfect conjunctions here upon earth, how much more in that exquiſite oneneſſe which is betwixt thee, O bleſſed Saviour, and thy deareſt Spouſe, the Church? What is it then that can hinder us from a ſweet and heavenly fruition of thee? Is it the loathſome condition of our nature? Thou ſawſt this before, and yet couldſt ſay, when when we were yet in our bloud, Live: (Ezek. 16. 6.) Had we not been ſo vile, thy mercy had not been ſo glorious: thy free grace did all for us; Thou waſhedſt us with water, and anointedſt us with oyle, and cloathedſt us with broidered work, and girdedſt us about with fine linnen, and coveredſt us with ſilk, and deckedſt us with ornaments; and didſt put bracelets upon our hands, and a chain on our neck and jewels on our fore-heads, and ear-rings on our ears, a beautifull crown on our own heads; (Ezek. 16. 9, 10, 11, 12.) What we had not, thou gaveſt; what thou didſt not find, thou madeſt; that we might be a not-unmeet match for the Lord of life: Is it want of beauty? Behold, I am black but comely: (Cant. 1. 5.) what ever our hiew be in our own, or others eyes; it is enough that we are lovely in thine. (Cant. 1. 16.) Behold thou art fair, my beloved; behold, thou art fair, yea pleaſant; (Cant. 1. 16.) Thou art beautifull, O my love, as Tirzah, comely as Jeruſalem. How fair and how pleaſant art thou, O Love, for delights! (Cant. 6 3. & 7. 6.) But, oh Saviour, if thou take contentment in this poor unperfect beauty of thy Spouſe the Church, how infinite pleaſure ſhould thy Spouſe take in that abſolute perfection that is in thee, who art all lovelineſs and glory! And if ſhe have raviſhed thy heart with one of her eyes, (Cant. 5. 16. & 4. 9.) how much more reaſon hath her heart to be wholly raviſhed with both thine, which are ſo full of grace and amiableneſſe? and in this mutuall fruition, what can there be other then perfect bleſſedneſs?

SECT. 6. The reſemblance of this union by the nouriſhment and the body.

THe Spirit of God, well knowing how much it imports us both to know and feel this bleſſed union whereof himſelf is the only worker, labours to ſet it forth to us by the repreſentations of many of our familiar concernments which we daily finde in our meats and drinks, in our houſes, in our gardens and orchards; That which is neareſt to us is our nouriſhment; what can be more evident, then that the bread, the meat, the drink that we receive, is incorporated into us, and becomes part of the ſubſtance whereof we conſiſt? ſo as, after perfect digeſtion, there can be no diſtinction betwixt what we are, and what we took: Whiles that bread was in the bing, and that meat in the ſhambles, and that drink in the veſſell, it had no relatian to us, nor we to it; yea, whiles all theſe were on the Table, yea, in our mouthes; yea, newly let down into our ſtomachs, they are not fully ours; for upon ſome nauſeating diſlike of nature, they may yet go the ſame way they came; but if the concoction be once fully finiſhed; now they are ſo turned into our bloud, and fleſh, that they can be no more diſtinguiſhed from our former ſubſtance, then that could be divided from it ſelf; now they are diſperſed into the veins, and concorporated to the fleſh; and no part of our fleſh and bloud is more ours, then that which was lately the bloud of the grapes, and the fleſh of this fowl, or that beaſt: Oh Saviour, thou who art truth it ſelf haſt ſaid, (Joh. 6. 51.) I am the living bread, that came down from heaven. (v. 55.) My fleſh is meat indeed, and my bloud is drink indeed; and thereupon haſt moſt juſtly inferred; (v. 56.) He that eateth my fleſh, and drinketh my bloud, dwelleth in me, and I in him: and, as a neceſſary conſequent of this ſpirituall manducation, (v. 54.) whoſo eateth my fleſh, and drinketh my bloud, hath eternal life: Lo, thou art bread indeed; not the cōmon bread, but Manna; not the Iſraelitiſh Manna; alas, that fell from no higher then the region of clouds; and they that are it died with it in their mouthes; but thou art the living bread that came down from the heaven of heavens, of whom whoſoever eats lives for ever: Thy fleſh is meat, not for our ſtomachs, but for our ſouls; our faith receives and digeſts thee, and makes thee ours, and us thine: our materiall food in theſe corruptible bodies runs into corruption; thy ſpirituall food nouriſheth purely, and ſtrengthens us to a bleſſed immortality; As for this materiall food, many a one longs for it that cannot get it; many a one hath it, that cannot eat it; many eat it, that cannot digeſt it; many digeſt it into noxious and corrupt humours; all that receive it, do but maintain a periſhing life, if not a languiſhing death: but this fleſh of thine, as it was never withheld from any true apperite, ſo it never yeelds but wholeſome and comfortable ſuſtenance to the ſoul, never hath any other iſſue then an everlaſting life and happineſſe. O Saviour, whenſoever I ſit at mine own Table, let me think of thine; whenſoever I feed on the bread and meat that is ſet before me, and feel my ſelf nouriſhed by that repaſt, let me minde that better ſuſtenance, which my ſoul receives from thee, and finde thee more one with me, then that bodily food.

SECT. 7. This union reſembled by the branch and the ſtock; the foundation and the building.

LOok but into thy Garden, or Orchard; and ſee the Vine, or any other fruit-bearing tree how it growes, and fructifies; The branches are loaden with increaſe; whence is this, but that they are one with the ſtock; and the ſtock one with the root? were either of theſe ſevered, the plant were barren and dead: The branch hath not ſap enough to maintain life in it ſelf, unleſſe it receive it from the body of the tree; nor that, unleſſe it derived it from the root; nor that, unleſſe it were cheriſhed by the earth: Lo; (Joh. 15. 5, 6.) I am the Vine, (ſaith our Saviour) Ye are the branches; He that abideth in me, and I in him; the ſame bringeth forth much fruit; If a man abide not in me, he is caſt forth as a branch, and is withered; were the branch and the body of the tree, of different ſubſtances, and only cloſed together in ſome artificiall contiguity, no fruit could be expected from it; it is only the abiding in the tree as a living lim of that plant, which yeelds it the benefit and iſſue of vegetation. No otherwiſe is it betwixt Chriſt and his Church; the bow and the tree are not more of one piece, then we are of one ſubſtance with our Saviour; and branching out from him, and receiving the ſap of heavenly vertue from his precious root, we cannot but be acceptably fruitfull: But if the Analogie ſeem not to be ſo full, for that the branch iſſues naturally from the tree, and the fruit from the branch, whereas we by nature have no part in the Son of God; take that clearer reſemblance, which the Apoſtle fetches from the ſtock and the griffe, or cion: The branches of the wilde olive (Rom. 11.) are cut off; and are graffed with choice cions of the good olive; thoſe imps grow, and are now, by this inſition, no leſſe embodyed in that ſtock then if they had ſprouted out by a naturall propagation: neither can be any more ſeparated from it then the ſtrongeſt bough that nature puts forth: In the mean time that cion alters the nature of that ſtock; and whiles the root gives fatneſſe to the ſtock, and the ſtock yeelds juice to the cion, the cion gives goodneſſe to the plant, and a ſpecification to the fruit: ſo as whiles the impe is now the ſame thing with the ſtock, the tree is different from what it was; ſo it is betwixt Chriſt and the beleeving ſoul: Old Adam is our wilde ſtock, what could that have yeelded but either none, or ſowre fruit? we are imped with the new man, Chriſt; that is now incorporated into us, we are become one with him; our nature is not more ours, then he is ours by grace; now we bear his fruit, and not our own; our old ſtock is forgotten, all things are become new; our naturall life we receive from Adam; our ſpirituall life and growth from Chriſt, from whom after the improvement of this bleſſed inciſion we can be no more ſevered, then he can be ſevered from himſelf.

Look but upon thy houſe (that from vegetative creatures, thou maiſt turn thine eyes to thoſe things which have no life) if that be uniform, the foundation is not of a different matter from the wals; both thoſe are but one piece; the ſuperſtructure is ſo raiſed upon the foundation, as if all were but one ſtone; Behold Chriſt is the chief corner ſtone, (1 Pet. 2. 6.) elect and precious; neither can there be any other foundation laid then that which is laid on him; (1 Cor. 3. 11. 2 Pet. 2. 5.) we are lively ſtones built up to a ſpiritual houſe, on that ſure and firm foundation; ſome looſe ſtones perhaps that lye unmortered upon the battlements, may be eaſily ſhaken down, but whoever ſaw a ſquared marble laid by line and levell in a ſtrong wall upon a well-grounded baſe, flye out of his place by whatſoever violence; ſince both the ſtrength of the foundation below, and the weight of the fabrick above, have ſetled it in a poſture utterly unmovable? Such is our ſpirituall condition, O Saviour; thou art our foundation, we are laid upon thee, and are therein one with thee; we can no more be diſjoyned from thy foundation, then the ſtones of thy foundation can be diſunited from themſelves: So then, to ſum up all; as the head and members are but one body, as the husband and wife are but one fleſh, as our meat and drink becomes part of our ſelves, as the tree and branches are but one plant, as the foundation and wals are but one fabrick; ſo Chriſt and the beleeving ſoul are indiviſibly one with each other.

SECT. 8. The certainty and indiſſolubleneſſe of this union.

WHere are thoſe then that goe about to divide Chriſt from himſelf; Chriſt reall from Chriſt myſticall; yeelding Chriſt one with himſelf, but not one with his Church: making the true beleever no leſſe ſeparable from his Saviour, then from the entireneſſe of his own obedience; dreaming of the uncomfortable, and ſelf-contradicting paradoxes of the totall and finall Apoſtaſie of Saints: Certainly, theſe men have never thorowly digeſted the meditation of this bleſſed union whereof we treat: Can they hold the beleeving ſoul a lim of that body whereof Chriſt is the head; and yet imagine a poſſibility of diſſolution? Can they affain to the Son of God a body that is unperfect? Can they think that body perfect that hath loſt his lims? Even in this myſticall body the beſt joynts may be ſubject to ſtrains, yea, perhaps to ſome painfull and perillous luxation; but, as it was in the naturall body of Chriſt, when it was in death, moſt expoſed to the cruelty of all enemies, that (upon an over-ruling providence) not a bone of it, could be broken; ſo it is ſtill and ever with the ſpirituall; ſome ſcourgings and blowes it may ſuffer, yea, perhaps ſome bruiſes, and gaſhes, but no bone can be ſhattered in pieces, much leſſe diſſevered from the reſt of the body: Were we left to our ſelves, or could we be ſo much as in conceit, ſundred from the body whereof we are, alas we are but as other men, ſubject to the ſame ſinfull infirmities, to the ſame dangerous and deadly miſcarriages: but ſince it hath pleaſed the God of heaven to unite us to himſelf, now it concerns him to maintain the honour of his own body by preſerving us entire.

Can they acknowledge the faithfull ſoul marryed in truth and righteouſneſſe to that celeſtiall husband; and made up into one fleſh withthe Lord of glory; and can they think of any Bils of divorce written in heaven? can they ſuppoſe that which by way of type was done in the earthly Paradiſe, to be really undone in the heavenly? What an infinite power hath put together, can they imagine that a limited power can disjoyn? Can they think ſin can be of more prevalence then mercy? Can they think the unchangeable God ſubject to after thoughts? Even the Jewiſh repudiations never found favour in heaven: They were permitted, as a leſſer evill to avoid a greater, never allowed as good; neither had ſo much as that toleration ever been, if the hardheartedneſſe, and cruelty of that people had not enforced it upon Moſes, in a prevention of further miſchief: what place can this finde with a God, in whom there is an infinite tenderneſſe of love and mercy? No time can be any check to his gracious choice; the inconſtant minds of us men may alter upon ſleight diſlikes; our God is ever himſelf; Jeſus Chriſt the ſame yeſterday, & to day, and for ever; (Heb. 13. 8.) with him there is no variableneſſe, nor ſhadow of turning; (Jam. 1. 17.) Divorces were ever grounded upon hatred; (Mal. 2. 16.) No man (ſaith the Apoſtle Eph. 5. 29.) ever yet hated his own fleſh: much leſſe ſhal God do ſo, who is love it ſelf: (1 Joh. 3. 16.) His love and our union, is like himſelf, everlaſting: Having loved his own (ſaith the Diſciple of Love, Joh. 13. 1.) which were in the world, he loved them to the end. He that hates putting away, (Mal. 2. 16.) can never act it; ſo as in this relation we are indiſſoluble.

Can they have received that bread which came down from heaven, and fleſh which is meat indeed, and that bloud which is drink indeed, can their ſouls have digeſted it by a lively faith, and converted themſelves into it, and it into themſelves, and can they now think it can be ſevered from their own ſubſtance?

Can they finde themſelves truly ingraffed in the tree of life, and grown into one body with that heavenly plant, and as a living branch of that tree, bearing pleaſant, and wholeſome fruit, acceptable to God, (Rev. 22. 2.) and beneficiall to men; and can they look upon themſelves, as ſome withered bough fit only for the fire?

Can they finde themſelves living ſtones ſurely laid upon the foundation Jeſus Chriſt, to the making up of an heavenly Temple for the eternall inhabitation of God, and can they think they can be ſhaken out with every ſtorm of Temptation?

Have theſe men ever taken into their ſerious thoughts that divine prayer and meditation which our bleſſed Redeemer now at the point of his death left for an happy farewell to his Church, in every word whereof, there is an heaven of comfort, (Joh. 17. 20, 21, 22.) Neither pray I for theſe alone; but for them alſo which ſhall beleeve in me through their word▪ That they all may be one, as thou Father art in me, and I in thee, that they alſo may be one with us; And the glory that thou gaveſt me, I have given them, that they may be one, even as we are one; I in them, and thou in me. Oh heavenly conſolation! oh indefeaſible aſſurance! what room can there be now here for onr diffidence? Can the Son of God pray and not be heard? For himſelf he needs not pray, as being eternally one with the Father, God bleſſed for ever; he prayes for his; and his prayer is, That they may be one with the Father and him; even as they are one. They cannot therefore but be partakers of this bleſſed union; and being partakers of it they cannot be diſſevered: And to make ſure work, that glory which the Father gave to the Son of his Love, they are already (through his gracious participation) prepoſſeſſed of; here they have begun to enter upon that heaven, from which none of the powers of hell can poſſibly eject them: Oh the unſpeakably happy condition of beleevers! Oh that all the Saints of God, in a comfortable ſenſe of their inchoate bleſſedneſſe, could ſing for joy, and here beforehand begin to take up thoſe Hallelujahs, which they ſhall ere long continue (and never end) in the Chore of the higheſt Heaven.

SECT. 9. The priviledges and benefits of this union: The firſt of them Life.

HAving now taken a view of this bleſſed union, in the nature and reſemblances of it; it will be time to bend thine eyes upon thoſe moſt advantageous conſequents, and high priviledges, which do neceſſarily follow upon, and attend this heavenly conjunction. Whereof the firſt is that, which we are wont to account ſweeteſt, Life: Not this naturall life, which is maintained by the breath of our noſtrils; Alas, what is that but a bubble, a vapour; a ſhadow, a dream, nothing? as it is the gift of a good God, worthy to be eſteemed precious; but as it is conſidered in its own tranſitoryneſſe, and appendent miſeries, and in compariſon of a better life, not worthy to take up our hearts. This life of nature is that which ariſeth from the union of the body with the ſoul, many times enjoyed upon hard termes; the ſpirituall life which we now ſpeak of, ariſing from the union betwixt God and the ſoul, is that wherein there can be nothing but perfect contentment, and joy unſpeakable and full of glory. Yea, this is that life which Chriſt not only gives, but is: he that gave himſelf for us, gives himſelf to us, and is that life that he gives us; When Chriſt, which is our life, ſhall appear; ſaith the Apoſtle (Col. 3. 4.) And Chriſt is to me, to live: (Phil. 2. 21.) and moſt emphatically, (Gal. 2. 20.) I am crucified with Chriſt; Nevertheleſſe I live; yet not I, but Chriſt liveth in me; Lo, it is a common favour, that in him we live, but it is an eſpeciall favour to his own, that he lives in us: Know you your own ſelves, (ſaith the Apoſtle 2 Cor. 13. 5.) how that Jeſus Chriſt is in you, except ye be reprobates? and whereſoever he is, there he lives; we have not a dead Saviour, but a living, and where he lives, he animates: It is not therefore Saint Pauls caſe alone; it is every beleevers; who may truly ſay, I live, yet not I, but Chriſt liveth in me: now, how theſe lives, and the authors of them are diſtinguiſhed, is worth thy carefulleſt conſideration.

Know then, my ſon, that every faithfull mans boſome is a Rebeceaes womb, (Gen 25. 22.) wherein there are twins: a rough Eſau, and the ſeed of promiſe; the old man, and the new; the fleſh, and the ſpirit; and theſe have their lives diſtinct from each other; the new man lives not the life of the old, neither can the old man live the life of the new; it is not one life that could maintain the oppoſite ſtruglings of both theſe: corrupt nature is it that gives and continues the life of the old man, It is Chriſt that gives life to the new; we cannot ſay but the old man, or fleſh is the man too: For I know (ſaith the choſen Veſſell Rom. 7. 18.) that in me, that is, in my fleſh, dwelleth no good thing: but the ſpiritual part may yet better challenge the title. For I delight in the Law of God after the inward man: (Rom. 7. 22.) That old man of ours is derived from the firſt Adam: as we ſinned in him, ſo he liveth in us; The ſecond Adam both gives, and is the life of our regeneration, like as he is alſo the life of our glory; the life that followes our ſecond reſurrection: I am (ſaith he) the reſurrection and the life. What is it then whereby the new creature lives? ſurely no other then the Spirit of Chriſt, that alone is it, that gives beeing and life to the renued ſoul. Life is no ſtranger to us, there is nothing wherewith we are ſo well acquainted; yea, we feel continually what it is, and what it produceth; It is that, from whence all ſenſe, action; motion floweth, it is that, which gives us to be what we are: All this is Chriſt to the regenerate man: It is one thing what he is, or doth as a man; another thing what he is, or doth as a Chriſtian: As a man, he hath eyes, ears, motions, affections, underſtanding, naturally as his own: as a Chriſtian he hath all theſe from him with whom he is ſpiritually one, the Lord Jeſus; and the objects of all theſe vary accordingly: His naturall eyes behold bodily and materiall things; his ſpirituall eyes ſee things inviſible; his outward ears hear the ſound of the voice; his inward ears hear the voice of Gods Spirit, ſpeaking to his ſoul; his bodily feet move in his own ſecular wayes; his ſpirituall walk with God in all the wayes of his Commandements. His naturall affections are ſet upon thoſe things which are agreeable thereunto; he loves beauty, fears pain and loſſe, rejoyces in outward proſperity, hates an enemy; his renued affections are otherwiſe, and more happily beſtowed; now he loves goodneſſe for its own ſake; hates nothing but ſin, fears only the diſpleaſure of a good God, rejoyces in Gods favour, which is better then life: his former thoughts were altogether taken up with vanity, and earthed in the world; now he ſeeks the things above, where Chriſt ſitteth at the right hand of God; (Col. 3. 1.) Finally, he is ſuch, as that a beholder ſees nothing but man in him, but God and his ſoul finde Chriſt in him, both in his renued perſon and actions; in all the degrees both of his life, and growth of his ſufferings, and glory: My little children (ſaith Saint Paul, Gal. 4. 19.) of whom I travell in birth again untill Chriſt be formed in you. Lo, here Chriſt both conceived and born in the faithfull heart; Formation followes conception, and travell implies a birth: Now the beleever is a new-born babe in Chriſt, (1 Cor. 3. 1. 2 Pet. 2. 2.) and ſo mutually Chriſt in him; from thence he grows up to (1 Joh. 2. 14.) ſtrength of youth; & at laſt to perfection, even towards the meaſure of the ſtature of the fulneſſe of Chriſt; (Epheſ. 4. 13. 2 Cor. 13. 9. Heb. 1. 6.) And in this condition he is dead with Chriſt; (Rom. 6. 8.) He is buryed with Chriſt; (Rom. 6. 11.) He is alive again unto God through Chriſt; (Col. 3. 1.) he is riſen with Chriſt, (Rom. 8. 17.) and with Chriſt he is glorified; Yea, yet more then ſo, his (Col. 1. 24.) ſufferings are Chriſts, Chriſts ſufferings are his; (Rom. 8. 17.) He is in Chriſt an heir of glory, (Col. 1. 27.) and Chriſt is in him, the hope of glory.

SECT. 10. A complaint of our inſenſibleneſſe of this mercy, and an excitation to a chearfull recognition of it.

DOſt thou not now finde cauſe (my ſon) to complain of thy ſelf (as, I confeſſe, I daily do) that thou art ſo miſerably apt to forget theſe intimate reſpects between thy Chriſt and thee? art thou not aſhamed to think, how little ſenſe thou haſt had of thy great happineſſe? Lo, Chriſt is in thy boſome, and thou feeleſt him not; It is not thy ſoul that animates thee in thy renued eſtate, it is thy God and Saviour, and thou haſt not hitherto perceived it; It is no otherwiſe with thee in this caſe; then with the members of thine own body; there is the ſame life in thy fingers and toes, that there is in the head, or heart, yea, in the whole man, and yet thoſe lims know not that they have ſuch a life. Had thoſe members reaſon as well as ſenſe, they would perceive that, wherewith they are enlived, thou haſt more then reaſon, faith; and therefore mayeſt well know whence thou haſt this ſpirituall life, and thereupon art much wanting to thy ſelf, if thou doſt not enjoy ſo uſefull and comfortable an apprehenſion: Reſolve therefore with thy ſelf that no ſecular occaſion ſhall ever ſet off thy heart from this bleſſed object; and that thou wilt as ſoon forget thy naturall life, as this ſpirituall: and raiſe up thy thoughts from this duſt, to the heaven of heavens: Shake off this naturall puſillanimity, and mean conceit of thy ſelf as if thou wert all earth, and know thy ſelf advanced to a celeſtiall condition, that thou art united to the Son of God, and animated by the holy Spirit of God; ſo is the life which thou now liveſt in the fleſh, thou liveſt by the faith of the Son of God, who loved thee and gave himſelf for thee (Gal. 2. 20.)

See then and confeſſe how juſt cauſe we have to condemn the deadheartedneſſe wherewith we are ſubject to be poſſeſſed: and how many worthy Chriſtians are there in the world who bear a part with us in this juſt blame; who have yeelded over themſelves to a diſconſolate heartleſneſſe, and a ſad dejection of ſpirit; partly through a naturall diſpoſition inclining to dumpiſhneſſe, and partly through the prevalence of temptation: For Satan well knowing how much it makes for our happineſſe chearfully to reflect upon our intereſt in Chriſt, and to live in the joyfull ſenſe of it, labours by all means to withdraw our hearts from this ſo comfortable object, and to clog us with a penſive kinde of ſpirituall ſullenneſſe: accounting it no ſmall maſtery if he can prevail with us ſo far as to bereave us of this habituall joy in the holy Ghoſt, ariſing from the inanimation of Chriſt living, and breathing within us: So much the more therefore muſt we bend all the powers of our ſouls againſt this dangerous and deadly machination of our ſpirituall enemy; labour, as for life, to maintain this Fort of our joy againſt all the powers of darkneſs; and, if at any time we finde our ſelves beaten off, through the violence of temptation; we muſt chide our ſelves into our renued valour: and expoſtulate the matter with our ſhrinking courage, (with the man after Gods own heart) Why art thou caſt down O my ſoul, and why art thou diſquieted within me? hope thou in God; for I ſhall yet praiſe him, who is the health of my countenance and my God. (Pſal. 42. 11. 43. 5.)

SECT. 11. An incitement to joy and thankfulneſſe for Chriſt our life.

NEither is here more place for an heavenly joy, then for height of ſpirit, and raptures of admiration at that infinite goodnes & mercy of our God, who hath vouchſafed ſo far to grace his elect, as to honour them with a ſpeciall inhabitation of his ever-bleſſed Deity: Yea, to live in them, and to make them live mutually in, and to himſelf; What capacity is there in the narrow heart of man to conceive of this incomprehenſible favour to his poor creature? Oh Saviour, this is no ſmall part of that great myſtery wherinto the Angels deſire to look, (1 Pet. 1. 12.) & can never look to the bottome of it! how ſhall the weak eyes of ſinfull fleſh ever be able to reach unto it? When thou in the eſtate of thine humane infirmity offeredſt to go down to the Centurions houſe, that humble commander could ſay; Lord, I am not worthy that thou ſhouldſt come under my roof: What ſhall we then ſay, that thou in the ſtate of thine heavenly glory, ſhouldſt vouchſafe to come down and dwell with us in theſe houſes of clay; and to make our breaſts the Temples of thy holy Ghoſt? (1 Cor. 6. 19.) When thine holy mother came to viſit the partner of her joy, thy fore-runner then in the womb of his mother, ſprang for the joy of thy preſence, (Luk. 1. 44.) though diſtermined by a ſecond womb; how ſhould we be affected with a raviſhment of ſpirit, whom thou haſt pleaſed to viſit in ſo much mercy, as to come down into us, and to be ſpiritually conceived in the womb of our hearts, and thereby to give a new and ſpirituall life to our poor ſouls; a life of thine own, yet made ours; a life begun in grace, and ending in eternall glory?

SECT. 12. The duties we owe to God for his mercy to us, in this life which we have from Chriſt.

NEver did the holy God give a priviledge where he did not expect a duty: he hath more reſpect to his glory, then to throw away his favours; The life that ariſeth from this bleſſed union of our ſouls with Chriſt, as it is the height of all his mercies, ſo it cals for our moſt zealous affections, and moſt effectuall improvement. Art thou then thus happily united to Chriſt, and thus enlived by Chriſt? how entire muſt thou needs be with him, how dear muſt thy valuations be of him, how heartily muſt thou be devoted to him? The ſpirit of man (ſaith wiſe Solomon, Prov. 20. 27.) is the candle of the Lord ſearching all the inward parts of the belly; and therefore cannot but be acquainted with his own inmates; and finding ſo heavenly a gueſt as the Spirit of Chriſt in the ſecret lodgings of his ſoul, applies it ſelf to him in all things: ſo as theſe two ſpirits agree in all their ſpirituall concernments; The ſpirit it ſelf (ſaith the holy Apoſtle, Rom. 8. 16.) beareth witneſſe with our ſpirit, that we are the children of God; and not in this caſe only, but upon whatſoever occaſion the faithfull man hath this Urim in his breaſt, and may conſult with this inward Oracle of his God for direction, and reſolution in all his doubts: neither can he, according to the counſell of the Pſalmiſt, (Pſal. 4. 4.) commune with his own heart, but that Chriſt who lives there, is ready to give him an anſwer. Shortly, our ſouls and we are one; and the ſoul and life are ſo near one, that the one is commonly taken for the other; Chriſt therefore, who is the life and ſoul of our ſouls, is and needs muſt be ſo intrinſecall to us, that we cannot ſo much as conceive of our ſpirituall being without him.

Thou needeſt not be told, my ſon, how much thou valueſt life; Beſides thi • e own ſenſe, Satan himſelf can tell thee, (and in this caſe thou maiſt beleeve him) Skin for skin, and all that a man hath will he give for his life; (Job 2. 4.) What ranſome can be ſet upon it, that a man would ſtick to give? though mountains of gold; (Pſal. 49. 7.) though thouſands of rams, or ten thouſand rivers of oyle? (Micah 6. 7.) Yea, how readily do we expoſe our dear lims, not to hazard only, but to loſſe for the preſervation of it? Now alas, what is our life? It is even a vapour that appeareth for a little time, and then vaniſheth away: (Jam. 4. 14.) And if we do thus value a periſhing life, that is going out every moment, what p • ice ſhall we ſet upon eternity? If Chriſt be our life, how precious is that life, which neither inward diſtempers, nor outward violences can bereave us of; which neither can be decayed by time, nor altered with croſſe events▪ Hear the choſen Veſſell; (Phil. 3. 7, 8.) What things were gain to me, thoſe I counted loſſe for Chriſt; Yea doubtleſſe I count all things but loſſe for the excellency of the knowledge of Chriſt Jeſus my Lord; for whom I have ſuffered the loſſe of all things, and do count them but dung that I may win Chriſt; and, as one that did not eſteem his own life dear to him, in reſpect of that better; alwayes (ſaith he Act. 20. 24) bearing about in the body, the dying of the Lord Jeſus, that the life alſo of Jeſus, might be made manifeſt in our body: (2 Cor. 4. 10.) How chearfully have the noble and conquering armies of holy Martyrs given away theſe momentany lives, that they might hold faſt their Jeſus, the life of their ſouls? and who can be otherwiſe affected that knowes and feels the infinite happineſſe that offers it ſelf to be enjoyed by him in the Lord Jeſus?

Laſtly, if Chriſt be thy life, then thou art ſo devoted to him that thou liveſt, as in him, and by him, ſo to him alſo; aiming only at his ſervice and glory, and framing thy ſelf wholly to his will and directions: Thou canſt not ſo much as eat or drink but with reſpect to him; (1. Cor. 10. 31.) Oh the gracious reſolution of him that was rapt into the third heaven, worthy to be the pattern of all faithfull hearts; According to my earneſt expectation and my hope that in nothing I ſhal be aſhamed, but that with all boldneſſe, as alwayes, ſo new alſo Chriſt ſhall be magnified in my body, whether it be by life or by death: For to me to live is Chriſt, and to dye is gain. (Phil. 1. 20, 21.) Our naturall life is not worthy to be its own ſcope; we do not live meerly that we may live: our ſpirituall life, Chriſt, is the utmoſt and moſt perfect end of all our living; without the intuition whereof, we would not live, or if we ſhould, our naturall life were no other then a ſpirituall death: Oh Saviour, let me not live longer then I ſhall be enlived by thee, or then thou ſhalt be glorified by me: And what rule ſhould I follow in all the carriage of my life but thine? thy precepts, thine examples, that ſo I may live thee, as well as preach thee? and in both may finde thee, as thou haſt truly laid forth thy ſelf, the way, the truth, and the life; (Joh. 14. 6.) the way wherein I ſhall walk, the truth which I ſhall beleeve and profeſſe, and the life which I ſhall enjoy: In all my morall actions therefore teach me to ſquare my ſelf by thee; what ever I am about to doe, or ſpeak, or affect; let me think: If my Saviour were now upon earth, would he do this that I am now putting my hand unto? would he ſpeak theſe words that I am now uttering? would he be thus diſpoſed as I now feel my ſelf? Let me not yeeld my ſelf to any thought, word, or action which my Saviour would be aſhamed to own: Let him be pleaſed ſo to manage his own life in me, that all the intereſſe he hath given me in my ſelf may be wholly ſurrendred to him; that I may be as it were dead in my ſelf, whiles he lives and moves in me.

SECT. 13. The improvement of this life; in that Chriſt is made our wiſdome.

BY vertue, of this bleſſed union, as Chriſt is become our life; ſo (that which is the higheſt improvement not only of the ra • ionall, but the ſupernaturall and ſpirituall life) is thereby alſo made unto us of God, Wiſdome, Righteouſneſſe, Sanctification, and Redemption. (1 Cor. 1. 30.) Not that he only works theſe great things in and for us, (this were too cold a conſtruction of the divine bounty) but that he really become; all theſe to us, who are true partakers of him.

Even of the wiſeſt men that ever nature could boaſt of, is verified that character which-the divine Apoſtle gave of them long agoe, (Rom. 1. 21, 22.) Their fooliſh heart was darkned; profeſsing themſelves to be wiſe, they became fools; and ſtill the beſt of us (if we be but our ſelves) may take up that complaint of Aſaph: (Pſal. 73. 22.) So fooliſh was I and ignorant; I was as a beaſt before thee; and of Agur the ſon of Jake; (Prov. 30. 2, 3.) Surely I am more brutiſh then man; and have not the underſtanding of a man; I neither learned wiſdome, nor have the knowledge of the holy: and if any man will be challenging more to himſelf, he muſt at laſt take up, with Solomon; (Eccl. 7. 23.) I ſaid I will be wiſe, but it was far from me; But how defective ſoever we are in our ſelves, there is wiſdome enough in our head, Chriſt, to ſupply all our wants: He that is the wiſdome of the Father, is by the Father made our wiſdome: In him are hid all the treaſures of wiſdome and knowledge, ſaith the Apoſtle: (Col. 2. 3.) So hid, that they are both revealed, and communicated to his own: For God who commanded the light to ſhine out of darkneſſe, hath ſhined in our hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt: (2 Cor. 4. 6.) In and by him hath it pleaſed the Father to impart himſelfe unto us; He is the image of the inviſible God, (Col. 1. 15.) even the brightneſſe of his glory, and the expreſſe image of his perſon. (Heb. 1. 3.) It was a juſt check that he gave to Philip in the Goſpell; (Joh. 14 9.) Have I been ſo long time with you, and yet haſt thou not known me, Philip? he that hath ſeen me, hath ſeen the Father: And this point of wiſdome is ſo high and excellent, that all humane skill, and all the ſo much admired depths of Philoſophy are but meer ignorance and fooliſhneſſe, in compariſon of it; Alas, what can theſe profound wits reach unto, but the very outſide of theſe viſible and tranſitory things? as for the inward forms of the meaneſt creatures, they are ſo altogether hid from them, as if they had no beeing; and as for ſpirituall and divine things, the moſt knowing Naturaliſts are either ſtone-blinde, that they cannot ſee them, or grope after them in an Egyptian darkneſſe: For the naturall man perceiveth not the things of the Spirit of God; neither can he know them, becauſe they are ſpiritually diſcerned; (1 Cor. 2. 14.) How much leſſe can they know the God of Spirits, who (beſides his inviſibility) is infinite, and incomprehenſible? only he, who is made our wiſdome enlightneth our eyes with this divine knowledge; No man knoweth the Father but the Son, and he to whomſoever the Son will reveal him. (Mat. 11. 27.)

Neither is Chriſt made our wiſdome only in reſpect of heavenly wiſdome imparted to us; but in reſpect of his perfect wiſdome imputed unto us: Alas, our ignorances and ſinfull miſpriſions are many and great, where ſhould we appear, if our faith did not fetch ſuccour from our all-wiſe, and all-ſufficient Mediator? Oh Saviour, we are wiſe in thee our head, how weak ſoever we are of our ſelves: Thine infinite wiſdome and goodneſſe both covers and makes up all our defects; The wife cannot be poor, whiles the husband is rich; thou haſt vouchſafed to give us a right to thy ſtore; we have no reaſon to be diſheartned with our owne ſpirituall wants, whiles thou art made our wiſdome.

SECT. 14. Christ made our righteouſneſſe.

IT is not meer wiſdome that can make us acceptable to God; if the ſerpents were not in their kinde wiſer then we, we ſhould not have been adviſed to be wiſe as ſerpents: That God, who is eſſentiall Juſtice, as well as Wiſdome, requires all his to be not more wiſe, then exquiſitely righteous: Such, in themſelves they cannot be; For in many things we ſin all; ſuch therefore they are, and muſt be in Chriſt, their head, who is made unto us of God, together with Wiſdome, Righteouſneſſe; Oh, incomprehenſible mercy! He hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſſe of God in him; (2 Cor. 5. 21.) what a marvellous and happy exchange is here? we are nothing but ſin; Chriſt is perfect righteouſneſſe; He is made our ſin, that we might be made his righteouſneſſe; He that knew no ſin, is made ſin for us; that we who are all ſin, might be made Gods righteouſneſſe in him; In our ſelves we are not only ſinfull, but ſin; In him we are not righteous only, but righteouſneſſe it ſelf; Of our ſelves, we are not righteous, we are made ſo; In our ſelves, we are not righteous, but in him; we made not our ſelves ſo, but the ſame God in his infinite mercy who made him ſin for us, hath made us his righteouſneſſe: No otherwiſe are we made his righteouſneſſe, then he is made our ſin: Our ſin is made his by Gods imputation; ſo is his righteouſneſſe made ours; How fully doth the ſecond Adam anſwer, and tranſcend the firſt; By the offence of the firſt, judgement came upon all men to condemnation; by the righteouſneſſe of the ſecond, the free gift came upon all men unto juſtification of life. (Rom. 5. 18.) As by one mans diſobedience many were made ſinners, ſo by the obedience of one ſhall many be made righteous; (Rom. 5. 19.) righteous not in themſelves, (ſo death paſſed upon all, for that all have ſinned, Rom. 5. 12.) but in him that made them ſo, by whom we have received the atonement: (Rom. 5. 11.) How free then, and how perfect is our juſtification? What quarrell may the pure and holy God have againſt righteouſneſſe? againſt his own righteouſneſſe? and ſuch are we made in, and by him: what can now ſtand between us and bleſſedneſſe? Not our ſins; for this is the praiſe of his mercy, that he juſtifies the ungodly; (Rom. 4. 5.) Yea were we not ſinfull, how were we capable of his juſtification? ſinfull, as in the term from whence this act of his mercy moveth, not, as in the term wherein it reſteth; his grace findes us ſinfull, it doth not leave us ſo: Far be it from the righteous, Judge of the world to abſolve a wicked ſoul continuing ſuch: He that juſtifieth the wicked, and he that condemneth the juſt, even they both are an abomination to the Lord: (Prov. 17. 15.) No but he kils ſin in us whiles he remits it; and, at once cleanſeth, and accepts our perſons: Repentance and remiſſion do not lag one after another; both of them meet at once in the penitent ſoul: at once doth the hand of our faith lay hold on Chriſt, and the hand of Chriſt lay hold on the ſoul to juſtification: ſo as the ſins that are done away, can be no bar to our happineſſe: And what but ſins can pretend to an hindrance? All our other weakneſſes are no eye-ſore to God, no rub in our way to heaven; What matters it then how unworthy we are of our ſelves? It is Chriſts obedience that is our righteouſneſſe: and that obedience cannot but be exquiſitely perfect, cannot but be both juſtly accepted as his, and mercifully accepted as for us. There is a great deal of difference betwixt being righteous, and being made righteouſneſſe; every regenerate ſoul hath an inherent juſtice, or righteouſneſſe in it ſelf; He that is righteous, let him be righteous ſtill, ſaith the Angell: (Rev. 22. 11.) But at the beſt this righteouſneſſe of ours, is like our ſelves, full of imperfection; If thou, Lord, ſhouldſt mark iniquities, O Lord, who ſhall ſtand? (Pſal. 130. 3.) Behold we are before thee in our treſpaſſes, for we cannot ſtand before thee, becauſe of this; (Ezra 9. 15.) How ſhould a man be juſt with God? If he will contend with him, he cannot anſwer him one of a thouſand. (Job 9. 2, 3.) So then, he that doth righteouſneſſe is righteous, (1 Joh. 3. 7.) but by pardon and indulgence, Becauſe the righteouſneſſe he doth is weak and imperfect; he that is made righteouſneſſe, is perfectly righteous by a gracious acceptation, by a free imputation of abſolute obedience. Wo were us, if we were put over to our own accompliſhments; for, Curſed is every one that continues not in all things which are written in the Book of the Law to do them; (Gal. 3. 10. Deut. 27. 16.) and, If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us; (1 Joh. 1. 8.) Lo, if there be truth in us, we muſt confeſſe own have ſin in us; and if we have ſin, we violate the Law; and if we violate the Law, we lye open to a curſe. But here is our comfort, that our ſurety hath paid our debt: It is true, we ſay forfeited to death; Juſtice had ſaid, The ſoul that ſinneth ſhall die: (Ezek. 18. 4.) Mercy interpoſeth, and ſatisfies; The Son of God (whoſe every drop of bloud was worth a world) payes this death for us: And now, Who ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth, who is he that condemneth? It is Chriſt that dyed, yea, rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſsion for us. (Rom. 8. 33. 34.) Our ſin, our death is laid upon him, and undertaken by him; He was wounded for our tranſgreſſions, he was bruiſed for our iniquities; the chaſtiſements of our peace were upon him, and with his ſtripes we are healed; (Eſa. 53. 5.) His death, his obedience is made over to us; So then, the ſin that we have committed, and the death that we have deſerved is not ours; but the death which he hath endured, and the obedience that he hath performed, is ſo ours, as he is ours, who is thereupon made of God our righteouſneſſe. Where now are thoſe enemies of grace that ſcoffe at imputation; making it a ridiculous paradox, that a man ſhould become juſt by another mans righteouſneſſe? How dare they ſtand out againſt the word of truth, which tels us expreſly that Chriſt is made our righteouſneſſe? What ſtrangers are they to that grace they oppugn? How little do they conſider that Chriſt is ours? his righteouſneſſe therefore by which we are juſtified, is in him our own; He that hath borne the iniquity of us all (Eſa. 53. 6.) hath taught us to call our ſins our debts; (Mat. 6. 12.) thoſe debts can be but once paid; if the bounty of our Redeemer hath ſtaked down the ſums required, and cancelled the bonds; and this payment is (through mercy) fully accepted as from our own hands, what danger, what ſcruple can remain? What doe we then, weak ſouls tremble to think of appearing before the dreadfull tribunall of the Almighty? we know him indeed to be infinitely, and inflexibly juſt; we know his moſt pure eyes cannot abide to behold ſin; we know we have nothing elſe bnt ſinne for him to behold in us: Certainly, were we to appear before him in the meer ſhape of our own ſinfull ſelves, we had reaſon to ſhake and ſhiver at the apprehenſion of that terrible appearance; but now that our faith aſſures us, we ſhall no otherwiſe be preſented to that awfull Judge then as cloathed with the robes of Chriſts righteouſneſſe, how confident ſhould we be, thus decked with the garments of our elder brother, to carry away a bleſſing? whiles therefore we are dejected with the conſcience of our own vileneſſe, we have reaſon to lift up our heads in the confidence of that perfect righteouſneſſe which Chriſt is made unto us, and we are made in him.

SECT. 15. Chriſt made our Sanctification.

AT the bar of men many a one is pronounced juſt who remains inwardly foul and guilty; for the beſt of men can but judge of things as they appear, not as they are; but the righteous Arbiter of the world declares none juſt whom he makes not holy. The ſame mercy therefore that makes Chriſt our righteouſneſſe, makes him alſo our ſanctification; of our ſelves, wretched men, what are we other at our beſt, then unholy creatures, full of pollution and ſpirituall uncleanneſſe? It is his moſt holy Spirit that muſt cleanſe us from all the filthineſſe of our fleſh and ſpirit, (2. Cor. 7. 1.) and work us daily to further degrees of ſanctification, (He that is holy, let him be holy ſtill▪ Rev. 22. 11.) neither can there be any thing more abhorring from his infinite juſtice and holineſſe, then to juſtifie thoſe ſouls which lie ſtill in the loathſome ordure of their corruptions. Certainly, they never truly learnt Chriſt, who would draw over Chriſts righteouſneſſe, as a caſe of their cloſe wickedneſſes; that ſever holineſſe from juſtice, and give no place to ſanctification, in the evidence of their juſtifying: Never man was juſtified without faith; and whereſoever faith is, there it purifieth and cleanſeth; (Act. 15. 9.) But beſides that the Spirit of Chriſt works thus powerfully (though gradually) within us, That he may ſanctifie and cleanſe us with the waſhing of water, by the word, his holineſſe is mercifully imputed to us, That he may preſent us to himſelf a glorious Church, not having ſpot, or wrinkle, or any ſuch thing, but that we ſhould be holy and without blemiſh: (Eph. 5. 26, 27.) ſo as that inchoate holineſſe, which by his gracious inoperation grows up daily in us towards a full perfection, as abundantly ſupplyed by his abſolute holineſſe, made no leſſe by imputation, ours, then it is perſonally his: when therefore we look into our boſoms, we finde juſt cauſe to be aſhamed of our impurity, and to loath thoſe dregs of corruption, that yet remain in our ſinfull nature; but when we caſt up our eyes to heaven, and behold the infinite holineſſe of that Chriſt, to whom we are united, which by faith is made ours, we have reaſon to bear up againſt all the diſcouragements that may ariſe from the conſcience of our own vileneſſe, and to look God in the face with an awfull boldneſſe, as thoſe whom he is pleaſed to preſent holy, and unblameable, and unreprovable in his ſight: (Col. 1. 22.) as knowing that he that ſanctifieth, and they than are ſanctified are all of one. (Heb. 2. 11.)

SECT. 16. Chriſt made our Redemption.

REdemption was the great errand for which the Son of God came down into the world; and the work which he did whiles he was in the world; and that, which (in way of application of it) he ſhall be ever accompliſhing, till he ſhall deliver up his Mediatory Kingdome into the hands of his Father; in this he begins, in this he finiſhes the great buſineſſe of our ſalvation: For thoſe who in this life are enlightned by his wiſdome, juſtified by his merits, ſanctified by his grace, are yet conflicting with manifold temptations, and ſtrugling with varieties of miſeries and dangers, till upon their happy death, and glorious reſurrection, they ſhall be fully freed, by their ever-bleſſed and victorious Redeemer: He therefore, who by vertue of that heavenly union, is made unto us of God, Wiſdome, Righteouſneſſe, Sanctification; is alſo upon the ſame ground made unto us our full Redemption. Redemption implies a captivity; We are naturally under the wofull bondage of the Law, of ſinne, of miſeries, of death: The Law is a cruell exactor; for it requires of us what we cannot now do; and whips us for not doing it; for the Law worketh wrath; (Rom. 4. 15.) and, as many as are of the works of the Law, are under the curſe. (Gal. 3. 10.) Sinne is a worſe tyrant then he, and takes advantage to exerciſe his cruelty by the Law; For when we were in the fleſh, the motions of ſins, which were by the Law, did work in our members to bring forth fruit unto death; (Rom. 7. 5.) Upon ſin neceſſarily followes miſery, the forerunner of death; and death the upſhot of all miſeries; By one man ſin entred into the world, and death by ſin; and ſo death paſſed upon all men, for that all have ſinned. (Rom. 5. 12.) From all theſe is Chriſt our Redemption; from the Law; for Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us: (Gal. 3. 13.) From ſin; for we are dead to ſin, but alive unto God through Jeſus Chriſt our Lord; (Rom. 6. 11.) Sin ſhall not have dominion over you, for ye are not under the Law, but under Grace. (Rom. 6. 14.) From death, and therein from all miſeries: O death where is thy ſting? O grave, where is thy victory? The ſting of death is ſin; and the ſtrength of ſin is the Law: But thanks be to God which giveth us victory through our Lord Jeſus Chriſt. (1. Cor. 15. 55, 56, 57.) Now then let the Law do his worſt, we are not under the Law, but under Grace. (Rom. 6. 14.) The caſe therefore is altered betwixt the law and us. It is not now a cruell Taskmaſter, to beat us to, and for our work; it is our Schoolemaſter, to direct, and to whip us unto Chriſt: It is not a ſevere Judge, to condemn us, it is a friendly guide to ſet us the way towards heaven. Let ſinne joyne his forces together with the Law, they cannot prevail to our hurt; For what the Law could not do, in that it was weak through the fleſh, God ſending his own Son in the likeneſſe of ſinfull fleſh, condemned ſin, in the fleſh, that the righteouſneſſe of the Law might be fulfilled in us, who walk not after the fleſh but after the ſpirit. (Rom. 8. 3, 4.) Let death joyn his forces with them both, we are yet ſafe; For the Law of the ſpirit of life, hath freed us from the Law of ſin, and of death; (Rom. 8. 2.) What can we therefore fear, what can we ſuffer, while Chriſt is made our Redemption?

Finally, as thus Chriſt is made unto us Wiſdome, Righteouſneſſe, Sanctification, and Redemption; ſo whatſoever elſe he either is, or hath or doth, by vertue of this bleſſed union, becomes ours; he is our riches, (Eph. 1. 7.) our ſtrength, (Pſal. 27. 1. 28. 7.) our glory, (Eph. 1. 18.) our ſalvation, (1 Theſ. 5. 9. Eſa. 12. 2.) our all: (Col. 3. 11.) he is all to us; and all is ours in him.

SECT. 17. The externall priviledges of this union, a right to the bleſsings of earth and heaven.

FRom theſe primary and intrinſecal priviledges therefore, flow all thoſe ſecondary and externall, wherewith we are bleſſed; and therein a right to all the bleſſings of God, both of the right hand and of the left; an intereſſe in all the good things both of earth and heaven: Hereupon it is that the glorious Angels of Heaven become our Guardians, keeping us in all our wayes, and working ſecretly for our good upon all occaſions; that all Gods creatures are at our ſervice; that we have a true ſpirituall title to them; All things are yours (ſaith the Apoſtle, 1 Cor. 3. 22, 23) and ye are Chriſts, and Chriſt Gods.

But take heed, my ſon, of miſlaying thy claim to what, and in what manner thou ought'ſt not. There is a civill right, that muſt regulate our propriety to theſe earthly things; our ſpirituall right neither gives us poſſeſſion of them, nor takes away the right and propriety of others; Every man hath and muſt have what by the juſt Lawes of purchaſe, gift, or inheritance is derived to him; otherwiſe there would follow an infinite confuſion in the world; we could neither enjoy nor give our own; and only will, and might muſt be the arbiters of all mens eſtates; which how unequall it would be, both reaſon and experience can ſufficiently evince. This right is not for the direption or uſurpation of that which civill titles have legally put over to others; there were no theft, no robbery, no oppreſſion in the world, if any mans goods might be every mans: But for the warrantable and comfortable injoying of thoſe earthly commodities in regard of God their originall owner, which are by humane conveyances juſtly become ours; The earth is the Lords, and the fulneſſe of it; in his right what ever parcels do lawfully deſcend unto us, we may juſtly poſſeſſe, as we have them legally made over to us from the ſecondary and immediate owners. There is a generation of men who have vainly fanſied the founding of Temporall dominion in Grace; and have upon this miſtaking outed the true heirs as intruders, and feoffed the juſt and godly in the poſſeſſion of wicked inheritors; which whether they be worſe Common-wealthsmen, or Chriſtians is to me utterly uncertain; ſure I am they are enemies to both; whiles on the one ſide, they deſtroy all civill propriety, and commerce; and on the other, reach the extent of the power of Chriſtianity ſo far, as to render it injurious, and deſtructive both to reaſon and to the Lawes of all well-ordered humanity. Nothing is ours by injury and injuſtice, all things are ſo ours, that we may with a good conſcience enjoy them as from the hand of a munificent God, when they are rightfully eſtated upon us by the lawfull convention or bequeſt of men. In this regard it is that a Chriſtian man is the Lord of the whole Univerſe; and hath a right to the whole creation of God: how can he challenge leſſe? he is a ſon; and in that an heir; and (according to the high expreſſion of the Holy Ghoſt) a co-heir with Chriſt; As therefore we may not be high-minded, but fear; ſo we may not be too low-hearted in the under-valuing of our condition; In God we are great, how mean ſoever in our ſelves: In his right the world is ours, what ever pittance we enjoy in our own; how can we go leſs when we are one with him who is the poſſeſſour of heaven and earth?

It were but a poor comfort to us, if by vertue of this union we could only lay claim to all earthly things: alas, how vain and tranſitory are the beſt of theſe? periſhing under our hand in the very uſe of them, and in the mean while how unſatisfying in the fruition? All this were nothing, if we had not hereby an intereſſe in the beſt of all Gods favours, in the heaven of heavens and the eternity of that glory which is there laid up for his Saints; far above the reach of all humane expreſſions, or conceits; It was the word of him who is the eternall word of his Father; Father, I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory which thou haſt given me; (Joh. 17. 24.) and not only to be meer ſpectators, but even partners of all this celeſtiall bliſſe together with himſelf; The glory which thou gaveſt me, I have given them, that they may be one, even as we are one. (Joh. 17. 22.) Oh the tranſcendent and incomprehenſible bleſſedneſs of the beleevers, which even when they enjoy they cannot be able to utter, for meaſure infinite, for duration eternall! Oh the inexplicable joy of the fun and everlaſting accompliſhment of the happy union of Chriſt and the beleeving ſoul, more fit for thankfull wonder and raviſhment of ſpirit, then for any finite apprehenſion▪

SECT. 18. The means by which this union is wrought.

NOw that we may look a little further into the means by which this union is wrought; Know, my Son, that as there are two perſons betwixt whom this union is made, Chriſt and the beleever; ſo each of them concurs to the happy effecting of it; Chriſt, by his ſpirit diffuſed through the hearts of all the regenerate, giving life and activity to them: the beleever, laying hold by faith upon Chriſt ſo working in him; and theſe do ſo re-act upon each other, that from their mutuall operation reſults this gracious union whereof we treat. Here is a ſpirituall marriage betwixt Chriſt and the ſoul: The liking of one part doth not make up the match, but the conſent of both. To this purpoſe Chriſt gives his Spirit; the ſoul plights her faith: What intereſſe have we in Chriſt but by his Spirit? what intereſſe hath Chriſt in us but by our faith?

On the one part; He hath-given us his holy Spirit, ſaith the Apoſtle; (1 Theſ. 4. 8.) and (in a way of correlation) we have received not the ſpirit of the world, but the Spirit which is of God; (1 Cor. 2. 12.) And this ſpirit we have ſo received, as that he dwels in us; (Rom. 8. 11. 1 Cor. 5. 2. Gal. 2. 20.) and ſo dwels in us, as that we are joyned to the Lord; and he that is joyned to the Lord is one ſpirit.

On the other part, we have acceſſe by faith into this grace wherein we ſtand, and rejoyce in hope of the glory of God, ſo as now the life that we live in the fleſh, we live by the faith of the Son of God; who dwels in our hearts by faith. (Epheſ. 3. 17.) O the grace of faith (according to Saint Peters ſtyle, 2 Pet. 1. 1.) truly precious; juſtly recommended to us by Saint Paul (Epheſ. 6. 16.) above all other graces incident into the ſoul; as that, which if not alone yet chiefly tranſacts all the main affairs tending to ſalvation: for faith is the quickning grace, (Gal. 2. 20. Rom. 1. 17.) the directing grace, (2 Cor. 5. 7.) the protecting grace, (Epheſ. 6. 16.) the eſtabliſhing grace, (Rom. 11. 20. 2 Cor. 1. 24.) the juſtifying grace, (Rom. 5. 1.) the ſanctifying and purifying grace; (Act. 15. 9.) faith is the grace that aſſents to, apprehends, applies, appropriates Chriſt, (Heb. 11. 1.) and here upon the uniting grace, and (which comprehends all) the ſaving grace. If ever therefore we look for any conſolation in Chriſt, or to have any part in this beatificall union, it muſt be the main care of our hearts to make ſure of a lively faith in the Lord Jeſus, to lay faſt hold upon him, to claſp him cloſe to us, yea to receive him inwardly into our boſomes; and ſo to make him ours, and our ſelves his, that we may be joyned to him as our head, eſpouſed to him as our husband, incorporated into him as our nouriſhment, engraffed in him as our ſtock, and laid upon him as a ſure foundation.

SECT. 19. The union of Chriſts members with themſelves; Firſt, thoſe in heaven.

HItherto we have treated of this bleſſed union as in relation to Chriſt the head; It remains that we now conſider of it, as it ſtands in relation to the members of his myſticall body, one towards another; For as the body is united to the head, ſo muſt the members be united to themſelves to make the body truly compleat: Thus the holy Ghoſt by his Apoſtle: (1 Cor. 12. 12.) As the body is one and hath many members, and all the members of that one body being many, are one body, ſo is Chriſt. From this entire conjunction of the members with each other, ariſes that happy communion of Saints, which we profeſſe both to beleeve and to partake of; This myſticall body of Chriſt is a large one, extending it ſelf both to heaven and earth; there is a reall union betwixt all thoſe farre-ſpred lims: between the Saints in heaven; between the Saints on earth; between the Saints in heaven and earth.

We have reaſon to begin at heaven, thence is the originall of our union and bleſſedneſſe; There was never place for diſcord in that region of glory, ſince the rebellious Angels were caſt out thence; the ſpirits of juſt men made perfect (Heb. 12.) muſt needs agree in a perfect unity; neither can it be otherwiſe, for there is but one will in heaven; one ſcope of the deſires of bleſſed ſouls, which is the glory of their God; all the whole chore ſing one ſong, and in that one harmonious tune of Allelujah. We poor parcellſainted ſouls here on earth profeſſe to bend our eyes directly upon the ſame holy end, the honour of our Maker and Redeemer, but, alas, at our beſt, we are drawn to look aſquint at our own aims of profit, or pleaſure; We profeſſe to ſing loud praiſes unto God, but it is with many harſh and jarring notes; above, there is a perfect accordance in an unanimous glorifying of him that ſits upon the throne for ever; Oh, how ye love the Lord, all ye his Saints, (Pſal. 31. 23.) Oh how joyfull ye are in glory! (Pſal. 149. 5.) The heavens ſhall praiſe thy wonders, O Lord; thy faithfulneſſe alſo in the congregation of the Saints: (Pſal. 89. 5.) O what a bleſſed Common-wealth is that above! The City of the living God, the heavenly Jeruſalem (ever at unity within it ſelf, Pſal. 122. 3.) and therein the innumerable company of Angels, and the generall Aſſembly and Church of the firſt-born, which are written in heaven; the ſpirits of juſt men made perfect, and (whom they all adore) God the judge of all; and Jeſus the Mediator of the New Teſtament: (Heb. 12. 22.) All theſe as one, as holy: Thoſe twenty thouſand chariots of heaven (Pſal. 68. 17.) move all one way; When thoſe four beaſts full of eyes, round about the throne give glory, and honour, and thanks to him that ſits upon the throne, ſaying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come; then the four and twenty Elders fall down before him, and caſt their crowns before the throne; (Rev. 4. 6, 7, 8, 9, 10.) No one wears his crown whiles the reſt caſt down theirs, all accord in one act of giving glory to the Higheſt. After the ſealing of the Tribes, A great multitude, which no man could number, of all Nations, and kindreds, and people, and tongues ſtood before the throne, and before the Lamb cloathed with white robes and palmes in their hands, And cryed with a loud voice, Salvation to our God, which ſitteth upon the throne, and unto the Lamb; And all the Angels ſtood about the throne, and about the Elders, and the four beaſts, and fell before the throne on their faces and worſhipped God, ſaying, Amen; Bleſsing, and glory, and wiſdome, and thankſgiving, and honour, and power, and might be unto God for ever and ever. (Revel. 7. 4, 9, 10, 11, 12.) Lo, thoſe ſpirits which here below were habited with ſeverall bodies, different in ſhapes, ſtatures, ages, complexions, are now above as one ſpirit rather diſtinguiſhed, then divided; all united in one perpetuall adoration and fruition of the God o • ſpirits; and mutually happy in God in themſelves, in each other.

SECT. 20. The union of Chriſts members upon earth: Firſt, in matter of judgement.

OUr copy is ſet us above; we labour to take it out here on earth; What do we but daily pray that the bleſſed union of ſouls, which is eminent in that empyreall heaven, may be exemplified by us in this region of mortality? For, having through Chriſt an acceſſe by one ſpirit unto God the Father, being no more ſtrangers and forainers, but fellow-Citizens with the Saints, and of the houſhold of God, (Eph. 2. 18, 19.) we ceaſe not to pray, Thy will be done in earth, as it is in heaven: (Mat. 6. 10.) Yea, O Saviour, • hou, who canſt not but be heard, haſt prayed to thy Father for the accompliſhment of this union; That they ••• y be one even as we are one; I in them, and thou in me; that they may be perfect in one. (Joh. 17. 22, 23,) What then is this union of the members of Chriſt here on earth, but a ſpirituall oneneſſe ariſing from an happy conſpiration of their thoughts and affections? For whereas there are two main principles of all humane actions and diſpoſitions, the brain & the heart, the conjuncture of theſe two cannot but produce a perfect union; from the one our thoughts take their riſe; our affections from the other; in both, the ſoul puts it ſelf forth upon all matter of accord, or difference. The union of thoughts is, when we minde the ſame things, when we agree in the ſame truths: This is the charge which the Apoſtle of the Gentiles layes upon his Corinthians, (1 Cor. 1. 10.) and in their perſons, upon 〈◊〉 Chriſtians; Now I beſeech you, brethre • by the name of our Lord Jeſus Chriſt that ye all ſpeak the ſame thing; a •• that there be no diviſions among yo • but that ye be perfectly joyned togeth •• in the ſame minde and in the ſa •• judgement: And this is no other th •• that one faith, (Eph. 4. 5.) which make up the one Church of Chriſt upo • earth; One, both in reſpect of tim • and places. Of times: ſo as the Fathers of the firſt world, and the Patriarchs of the next, and all Gods people in their ages, that lookt (togeth •• with them) for the redemption of Iſra •• are united with us Chriſtians of the la •• dayes in the ſame beleef, and make 〈◊〉 one entire body of Chriſts Catholi • Church: (Luk. 2. 23.) Of places▪ 〈◊〉 as all thoſe that truly profeſſe th • name of Chriſt (though ſcattered into the fartheſt remote regions of th • earth) even thoſe that walk with the •• feet oppoſite to ours, yet meet with us in the ſame center of Chriſtian faith, and make up one houſhold of God.

Not that we can hope it poſſible that all Chriſtians ſhould agree in all truths; whiles we are here, our minds cannot but be more unlike to each others, then our faces: yea, it is a rare thing for a man to hold conſtant to his own apprehenſions. Lord God! what a world do we meet with of thoſe, who miſ-call themſelves ſeverall Religions, indeed ſeverall profeſſions of one and the ſame Chriſtianity? Melchites, Georgians, Maronites, Jacobites, Armenians, Abyſines, Cophti, Neſtorians, Ruſsians, Mengrellians; and the reſt that fill up the large Map of Chriſtianography; all which, as whiles they hold the head Chriſt, they cannot be denyed the priviledge of his members; ſo being ſuch, they are, or ſhould be indiſſolubly joyned together in the unity of ſpirit, and maintenance of the faith which was once delivered unto the Saints. (Jude 3.) It is not the variety of by-opinions that ſhould or can exclude them from having their part in that one Catholick Church; and their juſt claim to the communion of Saints: whiles they hold the ſolid and precious foundation, it is not the hay, or ſtubble, (1 Cor. 3. 12.) which they lay upon it, that can ſet them off from God, or his Church: But in the mean time, it muſt be granted, that they have much to anſwer for to the God of peace and unity, who are ſo much addicted to their own conceits, and ſo indulgent to their own intereſſe, as to raiſe and maintain new Doctrines, and to ſet up new Sects in the Church of Chriſt, varying from the common and received truths; labouring to draw Diſciples after them, to the great diſtraction of ſouls, and ſcandall of Chriſtianity: With which ſort of diſturbers, I muſt needs ſay, this age into which we are fallen, hath been, and is above all that have gone before us, moſt miſerably peſtered. What good ſoul can be other then confounded to hear of, and ſee more then an hundred and fourſcore new, (and ſome of them dangerous and blaſphemous) opinions broached, and defended in one (once famous and unanimous) Church of Chriſt? Who can ſay other, upon the view of theſe wilde thoughts, then Gerſon ſaid long ſince, that the world now grown old, is full of doting fancies; if not rather that the world now near his end, raves, and talks nothing but fancies, and frenzies? How arbitrary ſoever theſe ſelf-willed fanaticks may think it, to take to themſelves this liberty of thinking what they liſt; and venting what they think, the bleſſed Apoſtle hath long ſince branded them with an heavy ſentence; (Rom. 16. 17.) Now I beſeech you, brethren, mark them which cauſe diviſions and offences, contrary to the doctrine which you have learned, and avoid them; For they that are ſuch ſerve not our Lord Jeſus Chriſt, but their own belly; and by good words, and by fair ſpeeches deceive the hearts of the ſimple.

But notwithſtanding all this hideous variety of vain and heterodoxall conceptions; he who is the truth of God, and the Bridegroom of his Spouſe the Church, hath ſaid, (Cant. 6. 9.) My Dove, my undefiled is one. One, in the main, eſſentiall fundamentall verities neceſſary to ſalvation; though differing in divers miſ-raiſed Corollaries, inconſequent inferences, unneceſſary additions, feigned traditions, unwarrantahle practiſes: the body is one, though the garments differ; yea, rather (for moſt of theſe) the garment is one, but differs in the dreſſing; handſomely and comly ſet out by one, diſguiſed by another; Neither is it, nor ever ſhall be in the power of all the fiends of hell, the profeſſed make-bates of the world, to make Gods Church other then one; which were indeed utterly to extinguiſh, and reduce it to nothing: for the unity, and entity of the Church, can no more be divided then it ſelf. It were no leſſe then blaſphemy to faſten upon the chaſte and moſt holy husband of the Church any other then one Spouſe; In the Inſtitution of Marriage did he not make one? yet had he the reſidue of the ſpirit; and wherefore one▪ that he might ſeek a goodly ſeed: (Mal. 2. 15.) That which he ordained for us, ſhall not the holy God much more obſerve in his own heavenly match with his Church? Here is then one Lord, one Faith, one Baptiſme; One Baptiſme, by which we enter into the Church, one Faith, which we profeſſe in the Church, and one Lord whom we ſerve, and who is the head, and husband of the Church.

SECT. 21. The union of Chriſtians in matter of affection.

HOw much therefore doth it concern us, that we who are united in one common beleef, ſhould be much more united in affection; that where there is one way, there ſhould be much more one heart? (Jer. 32. 39.) This is ſo juſtly ſuppoſed, that the Prophet (Amos 3. 3.) queſtions, Can two walk together, except they be agreed? if we walk together in our judgments, we cannot but accord in our wils: This was the praiſe of the Primitive Chriſtians, and the pattern of their ſucceſſors; The multitude of them that beleeved were of one heart, and of the ſoul; (Acts 4. 32.) Yea, this is the Livery which our Lord and Saviour made choice of, whereby his meniall ſervants ſhould be known and diſtinguiſhed; By this ſhall all men know that ye be my Diſciples, if ye have love to one another: (Joh. 13. 35.) In vain ſhall any man pretend to a Diſcipleſhip, if he do not make it good by his love to all the family of Chriſt. The whole Church is the ſpiritull Temple of God; every beleever is a living ſtone laid in thoſe ſacred wals; what is our Chriſtian love but the morter or cement whereby theſe ſtones are faſt joyned together to make up this heavenly building? without which that precious fabrick could not hold long together, but would be ſubject to diſ-joynting by thoſe violent tempeſts of oppoſition, wherewith it is commonly beaten upon: There is no place for any looſe ſtone in Gods edifice; the whole Church is one entire body, all the lims muſt be held together by the ligaments of Chriſtian love; if any one will be ſevered, and affect to ſubſiſt of it ſelf, it hath loſt his place in the body; Thus the Apoſtle, (Eph. 4. 15, 16.) That we being ſincere in love may grow up into him in all things, which is the head, even Chriſt; from whom the whole body fitly joyned together, and compacted by that which every joynt ſupplyeth; according to the effectuall working in the meaſure of every part, maketh increaſe of the body, unto the edifying of it ſelf in love.

But in caſe there happen to be differences in opinion, concerning points not eſſentiall, not neceſſary to ſalvation, this diverſity may not breed an alienation of affection. That charity which can cover a multitude of ſins, may much more cover many ſmall diſſenſions of judgement: We cannot hope to be all, and at all times equally enlightned; at how many and great weakneſſes of judgment did it pleaſe our mercifull Saviour to connive, in his domeſtick Diſciples? They that had ſo long ſate at the ſacred feet of him that ſpake as never man ſpake, were yet to ſeek of thoſe Scriptures, which had ſo clearly foretold his reſurrection; (Joh. 20. 9.) and after that were at a fault for the manner of his kingdome; (Acts 1. 6.) yet he that breaks not the bruiſed reed, nor quenches the ſmoaking flaxe, fals not harſhly upon them for ſo foul an error, and ignorance, but entertains them with all loving reſpect, not as followers only, but as friends: (Joh. 15. 15.) And his great Apoſtle, after he had ſpent himſelf in his unweariable endeavours upon Gods Church; and had ſown the ſeeds of wholeſome, and ſaving doctrine every where, what rank and noiſome weeds of erroneous opinions roſe up under his hand, in the Churches of Corinth, Galatia, Epheſus, Coloſſe, Philippi, and Theſſalonica? Theſe he labours to root out, with much zeal, with no bitterneſſe; ſo oppoſing the errors, as not alienating his affection from the Churches; Theſe, theſe muſt be our precedents, purſuing that charge of the prime Apoſtle, (1 Pet. 3. 8.) Finally, be ye all of one minde; having compaſsion one of another, love as brethren, be pitifull, be courteous: and that paſſionate and adjuring obteſtation of the Apoſtle (Phil. 2. 1, 2.) of the Gentiles; If there be any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels and mercies; Fulfill ye my joy, that ye be like minded, having the ſame love, being of one accord, of one minde.

This is it that gives beauty, ſtrength, glory to the Church of God upon earth; and brings it neareſt to the reſemblance of that triumphant part above, where there is all perfection of love and concord; in imitation whereof, the Pſalmiſt ſweetly; Behold, how good and joyfull a thing it is brethren to dwel together in unity! (Pſal. 133. 1.)

SECT. 22. A complaint of diviſions, and, notwithſtanding them, an aſſertion of unity.

SO much the more juſtly lamentable it is to ſee the manifold and grievous diſtractions of the Church of Chriſt, both in judgement and affection. Woe is me, into how many thouſand pieces is the ſeamleſſe coat of our Saviour rent? Yea, into what numberleſſe atomes is the precious body of Chriſt torn and minced? There are more Religions, then Nations upon earth; and in each Religion as many different conceits, as men. If Saint Paul, when his Corinthians did but ſay, I am of Paul, I am of Apollo, I am of Cephas, could ask, Is Chriſt divided? (1 Cor. 1. 12, 13.) when there was only an emulatory magnifying of their own teachers, (though agreeing and orthodox) what (think we) would he now ſay, if he ſaw hundred of Sectmaſters and Hereſiarchs (ſome of them oppoſite to other, all to the Truth) applauded by their credulous and divided followers? all of them claiming Chriſt for theirs, and denying him to their gain-ſayers; would he not ask, Is Chriſt multiplied? Is Chriſt ſub-divided? Is Chriſt ſhred into infinites? O God! what is become of Chriſtianity? How do evill ſpirits and men labour to deſtroy that Creed which we have alwayes conſtantly profeſſed? For, if we ſet up more Chriſts, where is that one? and if we give way to theſe infinite diſtractions, where is the communion of Saints? But be not too much diſmaid, my ſon; notwithſtanding all theſe cold diſheartnings, take courage to thy ſelf: He that is truth it ſelf hath ſaid, The Gates of hell ſhall not prevail againſt his Church: (Mat. 16. 18.) In ſpight of all Devils, there ſhall be Saints, and thoſe are, and ſhall be as the ſcales of the Leviathan, whoſe ſtrong pieces of ſhields are his pride, ſhut up together as with a cloſe ſeal; one is ſo near to another, that no air can come betwixt them; They are joyned one to another, they ſtick together, that they cannot be ſundred: (Job 41. 15, 16, 17.) In all the main principles of Religion, there is an univerſal and unanimous conſent of all Chriſtians, and theſe are they that conſtitute a Church: Thoſe that agree in theſe, Chriſt is pleaſed to admit (for matter of doctrine) as members of that body whereof he is the head: and if they admit not of each other as ſuch, the fault is in the uncharitableneſſe of the refuſers, no leſſe then in the error of the refuſed: And if any vain and looſe ſtraglers will needs ſever themſelves, and wilfully chooſe to go wayes of their own; let them know that the union of Chriſts Church ſhall conſiſt entire without them; this great Ocean will be one collection of waters, when theſe drops are loſt in the duſt: In the mean time it highly concerns all that wiſh wel to the ſacred name of Chriſt, to labour to keep the unity of the ſpirit in the bond of peace; (Eph. 4. 3.) and to renue and continue the prayer of the Apoſtle for all the profeſſors of Chriſtianity; Now the God of patience and conſolation, grant you to be like-minded one towards another, according to Chriſt Jeſus; That ye may with one minde, and one mouth glorifie God, even the Father of our Lord Ieſus Chriſt. (Rom. 15. 5, 6.)

SECT. 23. The neceſſary effects and fruits of this union of Chriſtian hearts.

FAr be it from us to think this union of the hearts of Gods Saints upon earth can be idle and ineffectuall; but where ever it is, it puts forth it ſelf in a like-affectedneſſe of diſpoſition, into an improvement of gifts, into a communication of outward bleſſings, to the benefit of that happy conſociation.

We cannot be ſingle in our affections, if we be lims of a Chriſtian community; What member of the body can complain, ſo as the reſt ſhall not feel it? Even the head and heart are in pain, when a joynt of the leaſt toe ſuffers; no Chriſtian can be afflicted alone; It is not Saint Pauls caſe only; Who is weak, and I am not weak? who is offended, and I burn not? (2 Cor. 11. 29.) Our ſhoulders are not our own, we muſt bear one anothers burdens: (Gal. 6. 2.) There is a better kinde of ſpirituall good fellowſhip in all the Saints of God: They hate a propriety of paſſions, Rejoyce with them that rejoyce, and weep with them that weep. (Rom. 12. 15.) Their affections are not more communicative then their gifts and graces; thoſe, as they are beſtowed with an intuition of the common good, ſo they are improved; Wherefore hath this man quickneſſe of wit, that man depth of judgement; this, heat of zeal, that, power of elocution; this, skill, that, experience; this, authority, that ſtrength; but that all ſhould be laid together for the raiſing of the common ſtock? How rich therefore is every Chriſtian ſoul; that is not only furniſhed with its own graces, but hath a ſpeciall intereſt in all the excellent gifts of all the moſt eminent ſervants of God through the the whole world? Surely he cannot be poor, whiles there is any ſpirituall wealth in the Church of God upon earth.

Neither are or can theſe gifts be in the danger of concealment; they are ſtill put forth for the publick advantage: As therefore no true Chriſtian is his own man; ſo he freely layes out himſelf, by example, by admonition, by exhortation, by conſolation, by prayer, for the univerſall benefit of all his fellow members; By example, which is not a a little winning and prevalent; Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in heaven; ſaith our Saviour in his Sermon upon the Mount; (Mat. 5. 16.) and his great Apoſtle ſeconds his charge to his Philippians; (Phil. 2. 15, 16.) That ye may be blameleſſe and harmleſſe, the Sons of God without rebuke in the midſt of a crooked, and perverſe nation, among whom ye ſhine as lights in the world, holding forth the word of life; Lo, the world ſits in darkneſſe, and either ſtirs not, or moves with danger; good example is a light to their feet, which directs them to walk in the wayes of God, without erring, without ſtumbling: ſo as the good mans actions are ſo many copies for novices to take out; no leſſe inſtructive then the wiſeſt mens precepts. By admonition; the ſinner is in danger of drowning; Seaſonable admonition is an hand reacht out, that layes hold on him now ſinking, and drawes him up to the ſhore. The ſinner is already in the fire, ſeaſonable admonition ſnatches him out from the everlaſting burnings, (Jude v. 23.) The charitable Chriſtian may not forbear this (oft times thankleſſe, but) alwayes neceſſary and profitable duty: Thou ſhalt not hate thy brother in thy heart; thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him. (Lev. 19. 17.

By exhortation; The fire of Gods Spirit within us, is ſubject to many damps, and dangers of quenching; ſeaſonable exhortation blowes it up, and quickens thoſe ſparks of good motions to a perfect flame; Even the beſt of us lies open to a certain deadneſſe and obduredneſſe of heart, ſeaſonable exhortation ſhakes off this perill, and keeps the heart in an holy tenderneſſe; and whether awfull, or chearfull diſpoſition; Exhort one another daily, whiles it is called, to day; leſt any of you be hardned through the deceitfulneſſe of ſin. (Heb. 3. 13.)

By conſolation; We are all naturally ſubject to droop under the preſſure of afflictions; ſeaſonable comforts lift, and ſtay us up: It is a ſad complaint that the Church makes in the Lamentations; (Lament. 1. 21.) They have heard that I ſigh; there is none to comfort me; and David, (Pſal. 69. 20.) ſets the ſame mournfull ditty upon his Shoſhannim; Reproach hath broken my heart, and I am full of heavineſſe; and I looked for ſome to take pity, and there was none, and for comforters, but I found none. Wherefore hath God given to men the tongue of the learned, but that they might know to ſpeak a word in ſeaſon to him that is weary? (Eſa. 50. 3.) That they may ſtrengthen the weak hands, and confirm the feeble knees; and ſay to them that are of a fearfull heart, Be ſtrong, fear not. (Eſa. 35. 3.) The charge that our Saviour gives to Peter, (Luk. 22. 32.) holds univerſally; Thou when thou art converted, ſtrengthen thy brethren.

By prayer: ſo as each member of Chriſts Church ſues for all; neither can any one be ſhut out from partaking the benefit of the devotions of all Gods Saints upon earth: There is a certain ſpirituall traffique of piety betwixt all Gods children, wherein they exchange prayers with each other; not regarding number, ſo much as weight: Am I weak in ſpirit, and faint in my ſupplications? I have no leſſe ſhare in the moſt fervent prayers of the holieſt ſuppliants, then in my own; All the vigour that is in the moſt ardent hearts ſupplies my defects; whiles there is life in their faithfull devotions, I cannot go away unbleſſed.

Laſtly, where there is a communion of inward graces, and ſpirituall ſervices, there muſt needs be much more be a communication of outward, and temporall good things as juſt occaſion requireth; Away with thoſe dotages of Platonicall, or Anabaptiſticall communities; Let proprieties be, as they ought, conſtantly fixed where the lawes, and civill right have placed them; But let the uſe of theſe outward bleſſings be managed, and commanded by the neceſſities of our brethren; Withhold not thy goods from the owners thereof, when it is in the power of thy hand to do it: Say not unto thy neighbour, Go, and come again tomorrow, and I will give it, when thou haſt it by thee, (Prov. 3. 27, 28.) Theſe temporall things were given us not to engroſſe, and hoard up ſuperfluouſly, but to diſtribute and diſpenſe; As we have therefore opportunity, let us do good untoall men, eſpecially them who are of the houſhold of faith. (Gal. 6. 10.)

Such then is the union of Gods children here on earth, both in matter of judgement, and affection; and the beneficiall improvement of that affection, whether in ſpirituall gifts, or good offices, or communicating of our earthly ſubſtance; where the heart is one, none of theſe can be wanting, and where they all are, there is an happy communion of Saints.

SECT. 24. The union of the Saints on earth with thoſe in heaven.

AS there is a perfect union (betwixt the glorious Saints in heaven; and a union (though imperfect) betwixt the Saints on earth: So there is an union partly perfect, and partly imperfect, between the Saints in heaven, and the Saints below upon earth: perfect, in reſpect of thoſe glorified Saints above; imperfect, in reſpect of the weak returns we are able to make to them again. Let no man think that becauſe thoſe bleſſed ſouls are out of ſight far diſtant in another world, and we are here toyling in a vale of tears, we have therefore loſt all mutuall regard to each other: no, there is ſtill, and ever will be a ſecret, but unfailing correſpondence between heaven and earth. The preſent happineſſe of thoſe heavenly Citizens cannot have abated ought of their knowledge, and charity, but muſt needs have raiſed them to an higher pitch of both: They therefore, who are now glorious comprehenſors, cannot but in a generality, retain the notice of the ſad condition of us poor travellers here below, panting towards our reſt together with them, and in common, wiſh for the happy conſummation of this our weary pilgrimage, in the fruition of their glory; That they have any Perſpective whereby they can ſee down into our particular wants, is that which we finde no ground to beleeve: it is enough that they have an univerſall apprehenſion of the eſtate of Chriſts warfaring Church upon the face of the earth; (Rev. 6. 10.) and as fellowmembers of the ſame myſticall body, long for a perfect glorification of the whole.

As for us wretched pilgrims, that are yet left here below to tug with many difficulties, we cannot forget that better half of us that is now triumphing in glory; O ye bleſſed Saints above, we honour your memories ſo far as we ought; we do with praiſe recount your vertues, we magnifie your victories, we bleſſe God for your happy exemption from the miſeries of this world, and for your eſtating in that bleſſed immortality; We imitate your holy examples, we long and pray for an happy conſociation with you; we dare not raiſe Temples, dedicate Altars, direct prayers to you; we dare not finally, offer any thing to you which you are unwilling to receive, nor put any thing upon you, which you would diſclaim as prejudiciall to your Creator, and Redeemer. It is abundant comfort to us, that ſome part of us is in the fruition of that glory; whereto we (the other poor labouring part) deſire, and ſtrive to aſpire: that our head and ſhoulders are above water, whiles the other lims are yet wading through the ſtream.

SECT. 25. A recapitulation and ſum of the whole Treatiſe.

TO winde up all; my ſonne if ever thou look for ſound comfort on earth, and ſalvation in heaven; unglue thy ſelf from the world and the vanities of it; put thy ſelf upon thy Lord and Saviour Jeſus Chriſt; Leave not till thou findeſt thy ſelf firmly united to him, ſo as thou art become a limb of that body whereof he is head, a Spouſe of that husband, a branch of that ſtem, a ſtone laid upon that foundation; Look not therefore for any bleſſing out of him; and in, and by, and from him look for all bleſſings; Let him be thy life, and wiſh not to live longer then thou art quickned by him; finde him thy wiſdome, righteouſneſſe, ſanctification, redemption; thy riches, thy ſtrength, thy glory: Apply unto thy ſelf all that thy Saviour is, or hath done;Hier. Zanch. loc. com. 8. de Symbolo Apoſt. Wouldſt thou have the graces of Gods Spirit? fetch them from his anointing; Wouldſt thou have power againſt ſpirituall enemies? fetch it from his Soveraignty; Wouldſt thou have redemption? fetch it from his paſſion; Wouldſt thou have abſolution? fetch it from his perfect innocence? Freedome from the curſe? fetch it from his croſſe? Satisfaction? fetch it from his ſacrifice; Cleanſing from ſin? fetch it from his bloud; Mortification? fetch it from his grave; Newneſſe of life? fetch it from his reſurrection; Right to heaven? fetch it from his purchaſe; Audience in all thy ſuits? fetch it from his interceſſion; Wouldſt thou have ſalvation? fetch it from his ſeſſion at the right hand of Majeſty: Wouldſt thou have all? fetch it from him who is one Lord, one God and Father of all, who is above all, through all, and in all: (Eph. 4. 5, 6.) And as thy faith ſhall thus intereſſe thee in Chriſt thy head: ſo let thy charity unite thee to his body the Church, both in earth, and heaven; hold ever an inviolable communion with that holy and bleſſed fraternity. Sever not thy ſelf from it either in judgement, or affection; Make account there is not one of Gods Saints upon earth, but hath a propriety in thee: and thou mayſt challenge the ſame in each of them: ſo as thou canſt not but be ſenſible of their paſſions: and be freely communicative of all thy graces, and all ſerviceable offices, by example, admonition, exhortation, conſolation, prayer, beneficence, for the good of that ſacred community.

And when thou raiſeſt up thine eyes to heaven, think of that glorious ſociety of bleſſed Saints, who are gone before thee, and are now there triumphing, and reigning in eternall and incomprehenſible glory; bleſs God for them, and wiſh thy ſelf with them, tread in their holy ſteps, and be ambitious of that crown of glory and immortality which thou ſeeſt ſhining upon their heads.

SECT. 1. The love of Chriſt how paſsing knowledge; how free; of us before we were.

WHat is it, O bleſſed Apoſtle, what is it, for which thou doſt ſo earneſtly bow thy knees (in the behalf of thine Epheſians) unto the Father of our Lord Jeſus Chriſt? Even this, that they may know the love of Chriſt, which paſſeth knowledge. (Eph. 3. 14. 19.) Give me leave firſt to wonder at thy ſuit; and then, much more, at what thou ſueſt for: Were thine affections raiſed ſo high to thine Epheſians, that thou ſhouldſt crave for them impoſſible favours? Did thy love ſo far over-ſhoot thy reaſon, as to pray they might attain to the knowledge of that which cannot be known? It is the love of Chriſt which thou wiſheſt they may know, and it is that love which thou ſayeſt is paſt all knowledge; What ſhall we ſay to this? Is it for that there may be holy ambitions of thoſe heights of grace, which we can never hope actually to attain? Or is it, rather, that thou ſuppoſeſt, and prayeſt they may reach to the knowledge of that love, the meaſure whereof they could never aſpire to know: Surely, ſo it is, O bleſſed Jeſu; that thou haſt loved us, we know; but, how much thou haſt loved us, is paſt the comprehenſion of Angels: Thoſe glorious ſpirits, as they deſire to look into the deep myſtery of our redemption, ſo they wonder to behold that divine love whereby it is wrought, but they can no more reach to the bottome of it, then they can affect to be infinite. For ſurely, no leſs then an endleſs line can ſerve to fadome a bottomeleſſe depth: Such, O Saviour, is the abyſſe of thylove to miſerable man: Alas, what dowe poor, wrethed duſt of the earth go about to meaſure it by the ſpans, and inches of our ſhallow thoughts? Far, far, be ſuch preſumption from us; Onely admit us, O bleſſed Lord, to look at, to admire, and ad ore that which we give up for incomprehenſible; What ſhall we then ſay to this love, Oh dear Jeſu, both as thine, and as caſt upon us; All earthly love ſuppoſeth ſome kinde of equality, (or proportion at leaſt) betwixt the perſon that loves, and is loved; Here is none at all; ſo as (which is paſt wonder) extreams meet without a mean: For, lo, thou, who art the eternall and abſolute Being, God bleſſed for ever, lovedſt me that had no being at all; thou lovedſt me both when I was not, and could never have been, but by thee: It was from thy love that I had any being at all: much more that when thou hadſt given me a beeing, thou ſhouldſt follow me with ſucceeding mercies? who but thou (who art infinite in goodneſſe) would love that which is not? Our poor ſenſuall love is drawn from us by the ſight of a face, or a picture; neither is ever raiſed but upon ſome pleaſing motive: thou wouldſt make that which thou wouldſt love, and wouldſt love that which thou hadſt made; O God▪ was there ever love ſo free, ſo gracious, as this of thine? Who can be capable to love us but men or Angels? Men love us becauſe they ſee ſomething in us which they think amiable; Angels love us becauſe thou doſt ſo: But why doſt thou (O bleſſed Lord) love us, but becauſe thou wouldſt? There can be no cauſe of thy will, which is the cauſe of all things; Even, ſo Lord, ſince this love did riſe only from thee; let the praiſe and glory of it reſt only in thee.

SECT. 2. How free; of us that had made our ſelves vile and miſerable.

YEt more, Lord; we had loſt our ſelves before we were, and having forfeited what we ſhould be, had made our ſelves perfectly miſerable; even when we were worſe then nothing, thou wouldſt love us; was there ever any eye enamoured of deformity? Can there by any bodily deformity comparable to that of ſin? yet, Lord, when ſin had made us abominably loathſome, didſt thou caſt thy love upon us: A little ſcurf of leproſie, or ſome few naſty ſpots of morphew, or, but, ſome unſavory ſent ſets us off, and turns our love into deteſtation.

But for thee, (O God) when we were become as foul, and ugly as ſin could make us, even then was thy love inflamed towards us; Even when we were weltring in our bloud, thou ſaidſt, Live, and waſhedſt us, and anointedſt us, and cloathedſt us with a broidered work, and deckedſt us with ornaments, and graciouſly eſpouſedſt us to thy ſelf, and receivedſt us into thine own boſome: Lord, what is man that thou art thus mindfull of him, and the ſon of man that thou thus viſiteſt him? Oh what are we in compariſon of thine once glorious Angels? They ſinned and fell, never to b • •• covered never to be looſed from thoſe everlaſting chains, wherein they are reſerved to the judgement of the great day: Whence is it then, O Saviour, whence is it that thou haſt ſhut up thy mercy from thoſe thy more excellent creatures, and haſt extended it to us, vile ſinfull duſt? whence? but that thou wouldſt love man, becauſe thou wouldſt? Alas, it is diſcouragement enough to our feeble friendſhip, that he to whom we wiſht well, is miſerable: Our love doth gladly attend upon, and enjoy his proſperity; but when his eſtate is utterly ſunk, and his perſon expoſed to contempt and ignominy, yea, to torture and death; who is there that will then put forth himſelf to own a forlorn, and periſhing friend? But for thee, O bleſſed Jeſu, ſo ardent was thy love to us, that it was not in the power of our extream miſery to abate it; yea ſo, as that the deploredneſſe of our condition did but heighten that holy flame; What ſpeak I of ſhame or ſufferings? Hell it ſelf could not keep thee off from us; Even from that pit of eternall perdition didſt thou fetch our condemned ſouls, and haſt contrarily vouchſafed to put us into a ſtate of everlaſting bleſſedneſſe.

SECT. 3. How yet free; of us that were profeſſed enemies.

THe common diſpoſition of men pretends to a kinde of juſtice in giving men their own; ſo as they will repay love for love; and think they may for hatred return enmity; nature it ſelf then teacheth us to love our friends, it is only grace that can love an enemy: But, as of injuries, ſo of enmities thereupon grounded, there are certain degrees; ſome are ſleight and triviall, ſome main and capitall; If a man do but ſcratch my face, or give ſome light daſh to my fame, it is no great Maſtery upon ſubmiſſion to receive ſuch an offender to favour; but if he have endeavoured to ruine my eſtate, to wound my reputation, to cut my throat, not only to pardon this man, but to hug him in my arms, to lodge him in my boſome as my entire friend, this would be no other then an high improvement of my charity. O Lord Jeſu, what was I but the worſt of enemies, when thou vouchſafedſt to embrace me with thy loving mercy; how had I ſhamefully rebelled againſt thee, and yeelded up all my members as inſtruments of unrighteouſneſſe unto ſin? how had I crucified thee the Lord of life? how had I done little other then trod under foot thee the bleſſed Son of God, and counted the bloud of the Covenant an unholy thing; how had I in ſome ſort done deſpight unto the ſpirit of grace? yet even then, in deſpight of all my moſt odious unworthyneſſe; didſt thou ſpread abroad thine arms to receive me, yea, thou openedſt thine heart to let me in: O love paſſing not knowledge only, but wonder alſo! O mercy, not incident into any thing leſſe then infinite; nor, by any thing leſſe, comprehenſible!

SECT. 4. The wonderfull effects of the love of Chriſt: His Incarnation.

BUt, oh dear Lord, when from the object of thy mercy, I caſt mine eyes upon the effects and improvement of thy divine favours; and ſee what thy love hath drawn from thee towards the ſons of men, how am I loſt in a juſt amazement? It is that which fetcht thee down from the glory of the higheſt heavens, from the boſome of thine eternall Father to this lower world, the region of ſorrow and death: It is that which (to the wonder of Angels) cloathed thee with this fleſh of ours, and brought thee (who thoughtſt it no robbery to be equall with God) to an eſtate lower then thine own creatures. Oh mercy tranſcending the admiration of all the glorious ſpirits of heaven, that God would be incarnate! Surely, that all thoſe celeſtiall powers ſhould be redacted to either worms, or nothing; that all this goodly frame of creation ſhould run back into its firſt confuſion, or be reduced to one ſingle atome; it is not ſo high a wonder as for God to become man thoſe changes (though the higheſt that nature is capable of) are yet but of things finite; this is of an infinite ſubject, with which the moſt excellent of finite things can hold no proportion: Oh the great myſtery of godlineſſe; God manifeſted in the fleſh, and ſeen of Angels! Thoſe heavenly ſpirits had ever ſince they were made, ſeen his moſt glorious Deity, and adored him as their omnipotent Creator; but to ſee that God of ſpirits inveſted with fleſh, was ſuch a wonder, as had been enough (if their nature could have been capable of it) to have aſtoniſhed even glory it ſelf; And whether to ſee him that was their God ſo humbled below themſelves, or to ſee humanity thus advanced above themſelves, were the greater wonder to them, they only know: It was your fooliſh miſpriſion, O ye ignorant Lyſtrians, that you took the ſervants for the Maſter; here only is it verified which you ſuppoſed) that God is come down to us in the likeneſſe of man; and as man converſed with men: what a diſparagement do we think it was for the great Monarch of Babylon, for ſeven years together, as a beaſt to converſe with the beaſts of the field? Yet alas, beaſts and men are fellowcreatures; made of one earth, drawing in the ſame ayre, returning (for their bodily part to the ſame duſt; ſymbolizing in many qualities; and in ſome, mutually tranſcending each others: ſo as here may ſeem to be ſome terms of a tolerable proportion; ſith many men are in diſpoſition too like un to beaſts, and ſome beaſts are in outward ſhape ſomewhat like unto men: But for him that was, and is, God, bleſſed for ever, eternall, infinite, incomprehenſible, to put on fleſh, and become a man amongſt men, was to ſtoop below all poſſible diſparities that heaven and earth can afford; Oh Saviour, the lower thine abaſement was for us, the higher was the pitch of thy divine love to us.

SECT. 5. His love in his ſufferings.

YEt in this our humane condition there are degrees; One rules and glitters in all earthly glory; another ſits deſpiſed in the duſt; one paſſes the time of his life in much jollity and pleaſure; another wears out his dayes in ſorrow and diſcontentment; Bleſſed Jeſu, ſince thou wouldſt be a man, why wouldſt thou not be the King of men? ſince thou wouldſt come down to our earth, why wouldſt thou not enjoy the beſt entertainment that the earth could yeeld thee? Yea, ſince thou who art the eternall Son of God, wouldſt be the ſon of man, why didſt thou not appear in a ſtate like to the King of heaven, attended with the glorious retinue of bleſſed Angels? O yet greater wonder of mercies; The ſame infinite love that brought thee down to the form of man, would al ſo bring thee down, being man, to the form of a ſervant. So didſt thou love man that thou wouldſt take part with him of his miſery, that he might take partwith thee of thy bleſſedneſſe: thou wouldſt be poor to enrich us, thou wouldſt be burdened for our eaſe, tempted for our victory, deſpiſed for our glory.

With what leſſe then raviſhment of ſpirit can I behold thee, who wert from everlaſting cloathed with glory and Majeſty, wrapped in rags: thee, who filleſt heaven and earth with the majeſty of thy glory, cradled in a manger; thee, who art the God of power, fleeing in thy mothers arms from the rage of a weak man; thee, who art the God of Iſrael, driven to be nurſed out of the boſome of thy Church; thee, who madeſt the heaven of heavens, buſily working in the homely trade of a foſter-father; thee, who commandeſt the Devils to their chains, tranſported and tempted by that foul ſpirit; thee, who art God all-ſufficient, expoſed to hunger, thirſt, wearineſſe, danger, contempt, poverty, revilings, ſcourgings, perſecution; thee, who art the juſt Judge of all the world, accuſed and condemned; thee, who art the Lord of life, dying upon the tree of ſhame and curſe; thee, who art the eternall Son of God, ſtrugling with thy Fathers wrath; thee, who hadſt ſaid, I and my Father are one, ſweating drops of bloud in thine agony, and crying out on the Croſſe, My God, my God, why haſt thou forſaken me? thee, who haſt the keyes of hell, and of death, lying ſealed up in another mans grave: Oh Saviour, whither hath thy love to mankinde carryed thee? what ſighs, and groans, and tears and bloud, haſt thou ſpent upon us wretched men? How dear a price haſt thou paid for our ranſome? What raptures of ſpirit can be ſufficient for the admiration of thy ſo infinite mercy? Be thou ſwallowed up, O my ſoul, in this depth of divine love; and hate to ſpend thy thoughts any more upon the baſe objects of this wretched world, when thou haſt ſuch a Saviour to take them up.

SECT. 6. His love in preparing heaven for us.

BUt O bleſſed Jeſu, if from what thou haſt ſuffered for me, I ſhall caſt mine eyes upon what thou haſt done for my ſoul, how is my heart divided betwixt the wonders of both; and may as ſoon tell how great either of them is, as whether of them is the greateſt. It is in thee that I was elected from all eternity; and ordained to a glorious inheritance before there was a world: we are wont (O God) to marvell at, and bleſſe thy provident beneficence to the firſt man, that before thou wouldſt bring him forth into the world, thou wert pleaſed to furniſh ſuch a world for him, ſo goodly an houſe over his head, ſo pleaſant a Paradiſe under his feet, ſuch variety of creatures round about him for his ſubjection, and attendance; But how ſhould I magnifie thy mercy, who before that man, or that world had any beeing, haſt ſo far loved me as to pre-ordain me to a place of bleſſedneſſe in that heaven which ſhould be, and to make me a co-heir with my Chriſt of thy glory: And oh, what an heaven is this that thou haſt laid out for me: how reſplendent, how tranſcendently glorious? Even that lower Paradiſe which thou providedſt for the harbour of innocence and holineſſe, was full of admirable beauty, pleaſure, magnificence, but if it be compared with this Paradiſe above, which thou haſt prepared for the everlaſting entertainment of reſtored ſouls, how mean and beggerly it was? Oh match too unequall, of the beſt peece of earth, with the higheſt ſtate of the heaven of heavens. In the earthly Paradiſe I finde thine Angels, the Cherubim; but it was to keep man off from that Garden of Delight, and from the tree of life in the midſt of it; but in this heavenly one I finde millions of thy Cherubim, and Seraphim rejoycing at mans bleſſedneſſe, and welcomming the glorified ſouls to their heaven: There I finde but the ſhadow of that, whereof the ſubſtance is here; There we were ſo poſſeſſed of life that yet we might forfeit it; here is life without all poſſibility of death: Temptation could finde acceſſe thither, here is nothing but a free and compleat fruition of bleſſedneſſe: There were delights fit for earthly bodies; here is glory more then can be enjoyed of bleſſed ſouls: That was watered with four ſtreams, muddy, and impetuous; in this is the pure river of the water of life, clear as Cryſtall, proceeding out of the throne of God, and of the Lamb: There I finde thee onely walking in in the cool of the day; here manifeſting thy Majeſty continually: There I ſee only a moſt pleaſant Orchard, ſet with all manner of varieties of flouriſhing and fruitfull plants; here I finde alſo the City of God infinitely rich, and magnificent; the building of the wall of it, of Jaſper; and the City it ſelf pure gold, like unto clear glaſſe; and the foundations of the wall garniſhed with all manner of precious ſtones: All that I can here attain to ſee, is the pavement of thy celeſtiall habitation: and, Lord, how glorious it is; how be ſpangled with glittering ſtarres; for number, for magnitude equally admirable? What is the leaſt of them, but a world of light? and what are all of them, but a confluence of ſo many thouſand worlds of beauty and brightneſſe met in one firmament? And if this floor of thine heavenly Palace be thus richly ſet forth, oh, how infinite glory and magnificence muſt there needs be within? Thy choſen Veſſell, that had the priviledge to be caught up thither, and to ſee that divine ſtate, (whether with bodily, or mentall eyes) can expreſſe it no otherwiſe, then that it cannot poſſibly be expreſſed: No, Lord, it were not infinite if it could be uttered; Thoughts go beyond words; yet even theſe come far ſhort alſo; He that ſaw it, ſayes; Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him.

SECT. 7. His love in our redemption from death and hell.

YEt is thy love, O Saviour, ſo much more to be magnified of me, in this purchaſed glory; when I caſt down mine eyes, and look into that horrible gulf of torment, and eternall death, whence thou haſt reſcued my poor ſoul: Even out of the greateſt contentment which this world is capable to afford unto mankinde, to be preferred to the joyes of heaven, is an unconceivable advantage; but from the depth of miſery to be raiſed up unto the higheſt pitch of felicity, addes ſo much more to the bleſſing, as the evill from which we are delivered is more intolerable: Oh bleſſed Jeſu, what an hell is this out of which thou haſt freed me? what dreadfull horror is here? what darkneſſe? what confuſion? what anguiſh of ſouls that would, and cannot die? what howling, and yelling, and ſhrieking, and gnaſhing? what everlaſting burnings? what never ſlaking tortures? what mercileſſe fury of unweariable tormentors? what utter deſpair of any poſſibility of releaſe? what exquiſiteneſſe, what infiniteneſſe of pains that cannot, yet muſt be endured? Oh God, if the impotent diſpleaſure of weak men have deviſed ſo ſubtle engins of revenge upon their fellowmortals, for but petty offences; how can we but think thine infinite juſtice and wiſdome muſt have ordained ſuch forms and wayes of puniſhment for hainous ſins done againſt thee, as may be anſwerable to the violation of thy divine Majeſty? Oh therefore the moſt fearfull and deplored condition of damned ſpirits, never to be ended, never to be abated; Oh thoſe unquenchable flames▪ Oh that burning Tophet, deep and large; and thoſe ſtreams of brimſtone wherewith it is kindled; Oh that worm ever gnawing and tearing the heart, never dying, never ſated: Oh ever-living death, oh ever renuing torments; oh never pitied, never intermitted damnation; From hence O Saviour, from hence it is that thou haſt fetcht up my condemned ſoul; This is the place, this is the ſtate out of which thou haſt ſnatcht me up into thy heaven: Oh love and mercy more deep then thoſe depths from which thou haſt ſaved me; more high then that heaven to which thou haſt advanced me!

SECT. 8. Chriſts love in giving us the guard of his Angels.

NOw whereas in my paſſage from this ſtate of death towards the fruition of immortall glory, I am way-laid by a world of dangers; partly, through my own ſinfull aptneſſe to miſcarriages, and partly, through the aſſaults of my ſpirituall enemies, how hath thy tender love and compaſſion, O bleſſed Jeſu, undertaken to ſecure my ſoul, from all theſe deadly perils; both without out, and within: without, by the guardance of thy bleſſed Angels: within, by the powerfull inoperation of thy good Spirit which thou haſt given me? Oh that mine eyes could be opened with Eliſhaes ſervant, that I might ſee thoſe troops of heavenly ſouldiers, thoſe horſes and chariots of fire, wherewith thou haſt encompaſſed me! every one of which is able to chaſe away a whole hoſt of the powers of darkneſſe: Who am I, Lord, who am I, that, upon thy gracious appointment, theſe glorious ſpirits ſhould ſtill watch over me in mine upriſing, and down lying; in my going out, and coming in? that they ſhould bear me in their arms, that they ſhould ſhield me with their protection? Behold, ſuch is their majeſty and glory, that ſome of thy holieſt ſervants have hardly been reſtrained from worſhipping them; yet ſo great is thy love to man, as that thou haſt ordained them to be miniſtring ſpirits, ſent forth to miniſter for them who ſhall be heirs of ſalvation. Surely they are in nature far more excellent then man; as being ſpirituall ſubſtances, pure intelligences, meet to ſtand before the throne of thee the King of glory; What a mercy then is this, that thou, who wouldſt humble thy ſelf to be lower then they, in the ſuſception of our nature; art pleaſed to humble them in their offices to the guardianſhip of man, ſo far, as to call them the Angels of thy little ones upon earth? How haſt thou bleſſed us, and how ſhould we bleſſe thee in ſo mighty, and glorious attendants?

SECT. 9. His love in giving us his holy Spirit.

NEither haſt thou, O God, meerly turn'd us over to the protection of thoſe tutelary ſpirits; but haſt held us ſtill in thine own hand; having not ſo ſtrongly defenced us without; as thou haſt done within; Since that, is wrought by thine Angels, this, by thy Spirit; Oh the Soveraign and powerfull influences of thy holy Ghoſt; whereby we are furniſhed with all ſaving graces, ſtrengthned againſt all temptations, heartned againſt all our doubts and fears; enabled both to reſiſt, and overcome; and upon our victories, crowned. Oh divine bounty, far beyond the reach of wonder! So God (the Father) loved the world, that he gave his only begotten Son, that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life: So God the Son loved the world of his elect, that he gave unto them the holy Spirit of promiſe, whereby they are ſealed unto the day of redemption, whereby according to the riches of his glory they are ſtrengthened with might in the inner man; by the vertue whereof ſhed abroad in their hearts, they are enabled to cry, Abba, Father. Oh gifts; either of which are more worth then many worlds; yet through thy goodneſſe, O Lord, both of them mine▪ how rich is my ſoul through thy divine munificence, how over-laid with mercies? How ſafe in thine Almighty tuition? How happy in thy bleſſed poſſeſſion? Now therefore I dare in the might of my God, bid defiance to all the gates of hell; Do your worſt, O all ye principalities and powers, and rulers of the darkneſſe of this world, and ſpirituall wickedneſſes in high places; doe your worſt; God is mine, and I am his; I am above your malice in the right of him whoſe I am; It is true, I am weak, but he is omnipotent; I am ſinfull, but he is infinite holineſſe; that power, that holineſſe in his gracious application is mine; It is my Saviours love that • ath made this happy exchange of his righteouſneſſe for my ſin; of his power for my infirmity; Who then ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth: Who ſhall ſeparate us from the love of Chriſt? Shall tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill, or ſword? Nay, in all theſe things we are more then conquerours through him that loved us: So as, neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come; nor height, nor depth, nor any other creature ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus our Lord. Lo, where this love is placed; were it our love of God, how eaſily might the power of a prevalent temptation ſeparate us from it, or it from us; for, alas, what hold is to be taken of our affections, which, like unto water, are ſo much more apt to freez becauſe they have been heated; but it is the love of God to us in Chriſt Jeſus, which is ever as himſelf conſtant and eternall: He can no more ceaſe to love us, then to be himſelf; he cannot but be unchangeable, we cannot but be happy.

SECT. 10. Our ſenſe and improvement of Chriſts love in all the former particulars: and firſt, in reſpect of the inequality of the perſons.

ALL this, O dear Jeſu, haſt thou done, all this haſt thou ſuffered for men; And oh now for an heart that might be ſome wayes anſwerable to thy mercies! Surely, even good natures hate to be in debt for love; and are ready to repay favours with intereſt; Oh for a ſoul ſick of love, yea ſick unto death! why ſhould I, how can I be any otherwiſe, any whit leſſe affected, O Saviour? this only ſickneſſe is my health, this death is my life, and not to be thus ſick, is to be dead in ſins and treſpaſſes. I am rock and not fleſh, if I be not wounded with theſe heavenly darts: Ardent affection is apt to attract love even where is little or no beauty; and excellent beauty is no leſſe apt to enflame the heart where there is no anſwer of affection; but when theſe two meet together, what breaſt can hold againſt them? and here they are both in an eminent degree. Thou canſt ſay even of thy poor Church (though labouring under many imperfections) Thou haſt raviſhed my heart, my ſiſter, my Spouſe, thou haſt raviſhed my heart with one of thine eyes, with one chain of thy neck; how fair is thy love, my ſiſter, my Spouſe? And canſt thou, O bleſſed Saviour be ſo taken with the incurious and homely features of thy faithfull ones; and ſhall not we much more bee altogether enamoured of thine abſolute and divine beauty? of whom every beleeving ſoul can ſay; my beloved is white and ruddy, the chiefeſt among ten thouſand; his head is as the moſt fine gold; his eyes are as the eyes of doves by the rivers of waters, his cheeks are as a bed of ſpices, as ſweet flowers; his lips like lillies, dropping ſweet ſmelling myrrhe, &c. It hath pleaſed thee, O Lord, out of the ſweet raviſhments of thy heavenly love, to ſay to thy poor Church, Turn away thine eyes from me, for they have overcome me; but oh let me ſay unto thee; Turn thine eyes to me, that they may overcome me; I would be thus raviſhed, thus overcome; I would be thus raviſh, thus overcome, I would be thus out of my ſelf, that I might be all in thee.

Thou lovedſt me before I had beeing; Let me now that I have a beeing be wholly taken up with thy love; Let me ſet all my ſoul upon thee that gaveſt me beeing; upon thee who art the eternall, and abſolute Self-being; who haſt ſaid, and only could ſay, I am that I am; Alas, Lord, we are nothing but what thou wilt have us; and ceaſe to be when thou calleſt in that breath of life which thou haſt lent us; thou art that incomprehenſibly glorious, and infinite ſelf-exiſting Spirit, from eternity, in eternity, to eternity, in, and from whom all things are: It is thy wonderfull mercy that thou wouldſt condeſcend ſo low, as to vouchſafe to be loved of my wretchedneſſe, of whom thou mighteſt juſtly require and expect nothing but terrour and trembling. It is my happineſſe that I may be allowed to love a Majeſty ſo infinitely glorious: Oh let me not be ſo far wanting to my own felicity, as to be leſſe then raviſhed with thy love.

SECT. 11. A further inforcement of our love to Chriſt in reſpect of our unworthineſs and his ſufferings, and prepared glory.

THou lovedſt me when I was deformed, loathly, forlorn, and miſerable; ſhall I not now love thee when thou haſt freed me, and deckt me with the ornaments of thy Graces? Lord Jeſu, who ſhould enjoy the fruit of thine own favours but thy ſelf? How ſhamefully injurious were it, that when thou haſt trimm'd up my ſoul, it ſhould proſtitute it ſelf to the love of the world? Oh take my heart to thee alone; poſſeſſe thy ſelf of that which none can claim but thy ſelf.

Thou lovedſt me when I was a profeſſed rebell againſt thee, and receivedſt me not to mercy only, but to the indearment of a ſubject, a ſervant, a ſon; where ſhould I place the improvement of the thankfull affections of my loyalty and duty but upon thee?

Thou, O God, haſt ſo loved us, that thou wouldſt become the Son of man for our ſakes, that we who are the ſons of men might become the ſons of God; Oh that we could put off the man, to put on Chriſt; that we could neglect and hate our ſelves for thee that haſt ſo dearly loved us as to lay aſide thine heavenly glory for us!

How ſhall I be vile enough, O Saviour, for thee, who for my ſake (being the Lord of life and glory) wouldſt take upon thee the ſhape of a ſervant: How ſhould I welcome that poverty which thy choice hath ſanctified? How reſolutely ſhall I grapple with the temptations of that enemy, whom thou haſt foiled for me? How • hearfully ſhould I paſſe through • hoſe miſeries and that death, which • hou haſt ſweetned? With what comfortable aſſurance ſhall I look upon the face of that mercifull Juſtice which thou haſt ſatisfied? But oh what a bleſſed inheritance haſt thou in • ine infinite love provided for me? 〈◊〉 inheritance incorruptible, and un •• filed, and that fadeth not away, re • erved in heaven for me; ſo as when •• y earthly houſe of this Tabernacle • hall be diſſolved, I have a building of God, an houſe not made with • ands, eternall in the heavens: An • ouſe? Yea, a Palace of heavenly •• ate and magnificence; neither is it • eſſe then a kingdome that abides there • or me: a kingdome ſo much more • bove theſe worldly Monarchies, as • eaven is above this clod of earth: Now, Lord, what conceits, what affections of mine can be in the leaſt ſort anſwerable to ſo tranſcendent mercy?

If ſome friend ſhall have been pleaſed to beſtow ſome mean Legacy upon me; or ſhall have feoffed me in ſome few acres of his Land; how deeply do I finde my ſelf obliged to the love and memory of ſo kinde a Benefactor? O then, Lord, how can my ſoul be capable of thoſe thoughts and diſpoſitions, which may reach to the leaſt proportion of thine infinite bounty, who of a poor worm on earth, haſt made me an heir of the kingdome of heaven? Wo is me, how ſubject are theſe earthly principalities to hazard, and mutability, whether through death, or inſurrection; but this Crown which thou haſt laid up for me is immarceſcible; and ſhall ſit immovably faſt upon my head, not for years, not for millions of ages, but for all eternity; Oh let it be my heaven here below, in the mean while, to live in a perpetuall fruition of thee, and to begin thoſe Alelujahs to thee here, which ſhall be as endleſſe as thy mercy, and my bleſſedneſſe.

SECT. 1. The improvement of our love to Chriſt for the mercy of his deliverance, of the tuition of his Angels, of the powerfull working of his good Spirit.

HAdſt thou been pleaſed to have tranſlated me from thy former Paradiſe, the moſt delightfull ſeat of mans originall integrity and happineſſe, to the glory of the higheſt heaven, the preferment had been infinitely gracious; but to bring my ſoul from the nether moſt hell and to place it among the Chore of Angels, doubles the thank of thy mercy, and the meaſure of my obligation: How thankfull was thy Prophet but to an Ebedmelech, that by a cord and rags let down into that dark dungeon, helpt him out of that uncomfortable pit wherein he was lodged; yet, what was there but a little cold, hunger, ſtench, cloſeneſſe, obſcurity? Lord, how ſhould I bleſſe thee, that haſt fetcht my ſoul from that pit of eternall horrour, from that lake of fire and brimſtone, from the everlaſting torments of the damned, wherein I had deſerved to periſh for ever? I will ſing of thy power; unto thee, O my ſtrength, will I ſing; for God is my deliverer, and the God of my mercie.

But, O Lord, if yet thou ſhouldſt leave me in my own hands, where were I? how eaſily ſhould I be rob'd of thee with every temptation? how ſhould I be made the ſcorn and inſultation of men and devils? It is thy wonderfull mercy that thou haſt given thine Angels charge over me; Thoſe Angels great in power, and glorious in Majeſty are my ſure (though inviſible) guard: O bleſſed Jeſu, what an honour, what a ſafety is this, that thoſe heavenly ſpirits which attend thy throne ſhould be my champions; Thoſe that miniſtred to thee after thy temptation, are ready to aſſiſt and relieve me in mine; they can neither neglect their charge, becauſe they are perfectly holy, nor fail of their victory, becauſe they are (under thee) the moſt powerfull. I ſee you, O ye bleſſed Guardians, I ſee you by the eye of my faith, no leſſe truly, then the eye of my ſenſe ſees my bodily attendants; I do truly (though ſpiritually) feel your preſence by you gratious operations, in, upon, and for me; and I do heartily bleſſe my God and yours, for you, and for thoſe ſaving offices that (through his mercifull appointment) you ever do for my ſoul.

But as it was with thine Iſraelies of old, that it would not content them that thou promiſedſt, and wouldſt ſend thine Angell before them, to bring them into the Land flowing with milk and honey, unleſſe thy preſence, O Lord, ſhould alſo go along with them; ſo is it ſtill with me and all thine, wert not thou with, and in us, what could thine Angels do for us? In thee it is that they move and are; The ſame infinite Spirit which works in, and by them, works alſo in me: From thee it is, O thou bleſſed and eternall Spirit, that I have any ſtirrings of holy motions, any breathings of good deſires, any life of grace, any will to reſiſt, any power to overcome evill; It is thou, O God, that girdeſt me with ſtrength unto battell; thou haſt given me the ſhield of thy ſalvation; thy right hand hath holden me up; thou haſt alſo given me the necks of mine enemies. Glory and praiſe be to thee, O Lord, which alwaies cauſeſt us to triumph in Chriſt; who crowneſt us with loving kindneſſe, and tender mercies; and haſt not held us ſhort of the beſt of thy favours.

Truly, Lord, hadſt thou given us but a meer beeing, as thou haſt done to the loweſt rank of thy creatures, it had been more then thou oweſt us: more then ever we could be able to requite to thy divine bounty; for every beeing is good, and the leaſt degree of good is farre above our worthineſs; But, that to our beeing thou haſt added life, it is yet an higher meaſure of thy mercy; for certainly, of thy common favours, life is the moſt precious; yet this is ſuch a benefit as may be had and not perceived; for even the plants of the earth live and feel it not; that to our life therefore thou haſt made a further acceſſion of ſenſe, it is yet a larger improvement of thy beneficence: for this faculty hath ſome power to manage life; and makes it capable to affect thoſe means which may tend to the preſervation of it, and to decline the contrary; but this is no other then the brute creatures enjoy equally with us, and ſome of them beyond us: that therefore to our ſenſe thou haſt bleſſed us with a further addition of reaſon, it is yet an higher pitch of munificence; for hereby we are men; and, as ſuch, are able to attain ſome knowledge of thee our Creator, to obſerve the motions of the heavens, to ſearch into the natures of our fellow-creatures, to paſſe judgement upon actions, and events, and to tranſact theſe earthly affairs to our own beſt advantage. But when all this is done, wo were to us if we were but men; for our corrupted reaſon renders us of all creatures the moſt miſerable: that therefore to our reaſon thou haſt ſuperadded faith; to our nature grace; and of men haſt made us Chriſtians; and to us, as ſuch, haſt given thy Chriſt, thy Spirit; and thereby made us of enemies, ſons, and heirs; co-heirs with Chriſt of thine eternall and moſt glorious kingdome of heaven; yea, haſt incorporated us into thy ſelf, and made us one ſpirit with thee our God; Lord, what room can there be poſſibly in theſe ſtrait and narrow hearts of ours for a due admiration of thy tranſcendent love and mercy? I am ſwallowed up, O God, I am willingly ſwallowed up in this bottomeleſſe abyſſe of thine infinite love; and there let me dwell in a perpetuall raviſhment of ſpirit, till being freed from this clog of earth, and filled with the fulneſs of Chriſt, I ſhall be admitted to enjoy that, which I cannot now reach to wonder at, thine incomprehenſible bliſſe, and glory which thou laid up in the higheſt heavens for them that love thee, in the bleſſed communion of all thy Saints, and Angels, thy Cherubim, and Seraphim, Thrones, Dominions, and Principalities, and Powers; in the beatificall preſence of thee the ever-living God, the eternall Father of Spirits, Father, Son, holy Ghoſt, one infinite Deity, in three, co-eſſentially, co-eternally, co-equally glorious perſons; To whom be bleſſing, honour, glory, and power for ever and ever. Amen, Allelujah.

SECT. 1. His Diſpoſition.

THE Chriſtian is a man and more; an earthly Saint, an Angell cloathed in fleſh; the only lawfull Image of his Maker, and Redeemer; the abſtract of Gods Church on earth: a modell of heaven made up in clay; the living Temple of the holy Ghoſt. For his diſpoſition, it hath in it as much of heaven, as his earth may make room for; He were not a man, if he were quite free from corrupt affections; but theſe he maſters, and keeps in with a ſtrait hand; and if at any time they grow teſt • y and headſtrong, he breaks them with a ſevere diſcipline, and will rather puniſh himſelf, then not tame them; He checks his appetite with diſcreet, but ſtrong denials, and forbears to pamper nature, leſt it grow wanton, and impetuous; He walks on earth, but converſes in heaven; having his eyes fixed on the inviſible, and enjoying a ſweet communion with h • s God, and Saviour; Whiles all the reſt of the world ſits in darkneſſe, he lives in a perpetuall light; the heaven of heavens is open to none but him; thither his eye pierceth, and beholds thoſe beams of inacceſſible glory, which ſhine in no face but his: The deep myſteries of godlineſſe which to the great Clerks of the world are as a book claſped and ſealed up, lye open before him fair and legible; and whiles thoſe book-men know whom they have heard of, he knowes whom he hath beleeved: He will not ſuffer his Saviour to be ever out of his eye; and if through ſome worldly interceptions, he loſe the fight of that bleſſed object for a time, he zealouſly retrives him, not without an angry theck of his own miſ-carriage; and is now ſo much the more fixed by his former flackning; ſo as he will hence forth ſooner part with his ſoul, then his Redeemer. The termes of entireneſſe wherein he ſtands with the Lord of life, are ſuch as he can feel; but cannot expreſſe, though hee ſhould borrow the language of Angels: it is enough that they two are one ſpirit: His reaſon is willingly captivated to his faith; his will to his reaſon; and his affections to both: He fears nothing that he ſees in compariſon of that which he ſees not; and diſpleaſure is more dreadfull to him then ſmart: Good is the adequate object of his love; which he duly proportions according to the degrees of its eminence; affecting the chief good, not without a certain raviſhment of ſpirit; the leſſer with a wiſe and holy moderation. Whether he do more hate ſin, or the evill ſpirit that ſuggeſts it, is a queſtion; Earthly contents are too mean grounds whereon to raiſe his joy; theſe, as he baulks not when they meet him in his way, ſo he doth not too eagerly purſue; he may taſte of them, but ſo, as he had rather faſt then ſurfet. He is not inſenſible of thoſe loſſes which caſualty, or enmity may inflict; but that which lies moſt heavily upon his heart, is his ſin: This makes his ſleep ſhort and troubleſome, his meals ſtomachleſſe, his recreations liſtleſſe; his every thing, tedious; till he finde his ſoul acquitted by his great Surety in heaven: which done, he feels more peace and pleaſure in his calm, then he found horrour in the tempeſt. His heart is the ſtore-houſe of moſt precious graces: That faith whereby his ſoul is eſtabliſhed, triumphs over the world, whether it allure, or threaten; and bids defiance to all the powers of darkneſſe; not fearing to be foiled by any oppoſition: His hope cannot be diſcouraged with the greateſt difficulties; but bears up againſt naturall impoſſiblities; and knows how to reconcile contradictions; His charity is both extenſive, and ſervent; barring out no one that bears the face of a man; but pouring out it ſelf upon the houſhold of faith; that ſtudies good conſtructions of men, and actions; and keeps it ſelf free both from ſuſpicion, and cenſure: Grace doth not more exalt him, then his humility depreſſes him: Were it not for that Chriſt who dwels in him, he could think himſelf the meaneſt of all creatures; now, he knows he may not diſparage the Deity of him, by whom he is ſo gloriouſly inhabited; in whoſe only right he can be as great in his own thoughts, as he is deſpicable in the eyes of the world. He is wiſe to Godward, however it be with him for the world; and well knowing he cannot ſerve two maſters, he cleaves to the better; making choice of that good part which can never be taken from him; not ſo much regarding to get that which he cannot keep, as to poſſeſſe himſelf of that good which he cannot loſe. He is juſt in all his dealings with men; hating to thrive by injury, and oppreſſion; and will rather leave behind ſomething of his own, then filch from anothers heap. He is not cloſe fiſted, where there is juſt occaſion of his diſtribution; willingly parting with thoſe metals which he regards only for uſe; not caring for either their colour, or ſubſtance; earth is to him no other then it ſelf, in what • hiew ſo ever it appeareth. In every good cauſe he is bold as a Lion; and can neither fear faces, nor ſhrink at dangers: and is rather heartned with oppoſition, preſſing ſo much the more where he finds a large door open, and many adverſaries; and when he muſt ſuffer, doth as reſolutely ſtoop, as he did before valiantly reſiſt. He is holily temperate in the uſe of all Gods bleſſings, as knowing by whom they are given, and to what end; neither dares either to miſ-lay them, or to miſ-ſpend them laviſhly: as duly weighing upon what tearmes he receives them; and fore-expecting an account. Such an hand doth he carry upon his pleaſures and delights, that they run not away with him; he knows how to ſlacken the reins without a debauched kind of diſſoluteneſſe, and how to ſtraiten them without a ſullen rigour.

SECT. 2. His expence of the day.

HE lives as a man that hath borrowed his time, and challenges not to be an owner of it; caring to ſpend the day in a gracious and wellgoverned thrift; His firſt mornings task, after he hath lifted up his heart to that God who gives his beloved ſleep, ſhall be to put himſelf into a due poſture, wherein to entertain himſelf, and the whole day: which ſhall be done, if he ſhall effectually work his thoughts to a right apprehenſion of his God, of himſelf, of all that may concern him. The true poſture of a Chriſtian then, is this; He ſees ſtill heaven open to him, and beholds and admires the light inacceſſible; he ſees the all-glorious God ever before him; the Angels of God about him; the evill ſpirits aloof off enviouſly groyning, and repining at him; the world under his feet, willing to rebell, but forced to be ſubject; the good creatures ready to tender their ſervice to him; and is accordingly affected to all theſe; he ſees heaven open with joy and deſire of fruition; he ſees God with an adoring awfulneſſe; he ſees the Angels with a thankfull acknowledgement, and care not to offend them; he ſees the evill ſpirits with hatred and watchfull indignation; he ſees the world with an holy imperiouſneſſe, commanding it for uſe, and ſcorning to ſtoop to it for obſervance; Laſtly, he ſees the good creatures, with gratulation, and care to improve them to the advantage of him that lent them.

Having thus gathered up his thoughts, and found where he is, he may now be fit for his conſtant devotion; which he fals upon, not without a trembling veneration of that infinite and incomprehenſible Majeſty, before whom he is proſtrate; now he climes up into that heaven, which he before did but behold; and ſolemnly pours out his ſoul in hearty thankſgivings, and humble ſupplications into the boſome of the Almighty; wherein his awe is ſo tempered with his faith, that whiles he labours under the ſenſe of his own vileneſſe, he is raiſed up in the confidence of an infinite mercy; now he renues his feeling intereſt in the Lord Jeſus Chriſt his bleſſed Redeemer; and labours to get in every breath new pledges of his gracious entireneſſe; ſo ſeaſoning his heart with theſe earely thoughts of piety, as that they ſtick by him all the day after.

Having thus begun with his God, and begg'd his bleſſing: he now finds time to addreſſe himſelf to the works of his calling; To live without any vocation, to live in an unwarrantable vocation, not to labour in the vocation wherein he lives, are things which his ſoul hateth: Theſe buſineſſes of his calling therefore, he followes with a willing and contented induſtry; not as forced to it by the neceſſity of humane Laws, or as urged by the Law of neceſſity, out of the ſenſe or fear of want: nor yet contrarily, out of an eager deſire of enriching himſelf in his eſtate, but in a conſcionable obedience to that God who hath made man to labour as the ſparks to flye upward; and hath laid it upon him both as a puniſhment, and charge: In the ſweat of thy brows ſhalt thou eat thy bread. In an humble alacrity he walks on in the way, wherein his God hath ſet him; yet not, the while, ſo intent upon his hands, as not to tend his heart; which he lifts up in frequent ejaculations to that God, to whom he deſires to be approved in all his endevours; aſcribing all the thanks both of his ability, and ſucceſſe to that omnipotent hand: If he meet with any rubs of difficulty in his way, hee knows who ſent them, and who can remove them; not leglecting any prudentiall means of remedy, he is not to ſeek for an higher redreſſe.

If he have occaſion of trading with others; his will may not be the rule of his gain, but his conſcience; neither dares he ſtrive for what he can get, but what he ought: Equity is here the Clerk of the Market; and the meaſure which he would have others mete out to himſelf, is the ſtandard whereby he deſires to be tryed in his menſurations to all other. He hates to hoiſe prices upon occaſion of his neighbours need; and to take the advantage of forfaits by the clock. He is not ſuch a ſlave to his trade, as not to ſpare an hour to his ſoul; neither dares he ſo laviſh as utterly to neglect his charge upon whatever pretence of pleaſure, or devotion. Shortly, he takes his work at the hand of God, and leaves it with him: humbly offering up his ſervices to his great Maſter in heaven; and after al his labour fits comfortably down in the conſcience of having faithfully done his task, though not without the intervention of many infirmities.

SECT. 3. His Recreations.

HIs recreations (for even theſe humane frailty will ſometimes call for) are ſuch, as may be meet relaxatiōs to a mind over-bent, and a body tired with honeſt and holy employments; ſafe, inoffenſive, and for time and meaſure fitly proportioned to the occaſion; like unto ſoft muſick betwixt two long and ſtirring Acts; like unto ſome quick and ſavory ſauce to a liſtleſſe, and cloyed ſtomach; like unto a ſweet nap after an over-watching. He is far from thoſe delights that may effeminate, or corrupt the mind; abhorring to ſit by thoſe pleaſures, from which he ſhall not riſe better: He hates to turn paſtime into trade; not abiding to ſpend more time in whetting, thèn till his edge be ſharp; In the height of his delectations he knows to enjoy God; from whom as he fetches his allowance, ſo he craves and expects a gracious acceptation, even whē he lets himſelf moſt looſe. And if at any time he have gone beyond his meaſure, he chides himſelf for the exceſſe, and is ſo much the more carefull ever after to keep within compaſſe. He can onely make a kind of uſe of thoſe contentments, wherewith light minds are tranſported: and can manage his diſports without paſſion; and leave a loſer without regret. A ſmile to him is as much as a loud laughter to the worldling; neither doth he entertain mirth as his ordinary attendant, but as his retainer to wait upon his ſerious occaſions: and finally, ſo rejoyceth, as if he rejoyced not.

SECT. 4. His meals.

HIs meals are ſuch as nature requires, and grace moderates; not pinching himſelf with a penurious niggardlineſſe, nor pampering himſelf with a wanton exceſſe: His palate is the leaſt part of his care; ſo as his fare may be wholeſome, he ſtands not upon delicacy. He dares not put his hand to the diſh till he have lookt up to the owner; and hates to put one morſell into his mouth, unbleſſed; and knows it his duty to give thanks for what he hath paid for; as well conſidering, that neither the meat that he eats, nor the hand and mouth that receives it, nor the mawe that digeſts it, nor the metall that buies it, is of his own making: And now having fed his belly, not his eye, he riſes from his board, ſatisfied, not glutted; and ſo be ſtirs himſelf upon his calling, as a man not more unwieldy by his repaſt, but more chearfull; and as one that would be loth his gut ſhould be any hindrance to his brain, or to his hand.

If he ſhall have occaſion to entertain himſelf and his friends more liberally, he dares not loſe himſelf in his feaſt; he can be ſoberly merry, and wiſely free; only in this he is willing not to be his own man, in that he gives himſelf for the time to his gueſts. His Cator is friendly thrift; and Temperance keeps the boards end, and carves to every one the beſt meaſure of enough: As for his own diet, when he is invited to a tempting variety, he puts his knife to his throat; neither dares he feed without feare, as knowing who overlooks him: Obſcenity, detraction, ſcurrility; are barred from his table; neither do any words ſound there that are leſſe ſavoury then the diſhes. Laſtly, he ſo feeds, as if he ſought for health in thoſe viands, and not pleaſure; as if he did eat to live; and riſes not more repleniſhed with food, then with thankfulneſſe.

SECT. 12. His nights reſt.

IN a due ſeaſon he betakes himſelf to his reſt, he preſumes not to alter the Ordinance of day, and night, nor dares confound, where diſtinction is made by his Maker; It is not with him as with the brute creatures, that have nothing to look after but the meer oobedience of nature; he doth not therefore lay himſelf down as the ſwine in the ſtye, or a dog in the kennell, without any further preface to his deſired ſleep, but improves thoſe faculties which he is now cloſing up, to a meet preparation for an holy repoſe; for which purpoſe, he firſt caſts back his eye to the now-expired day; and ſeriouſly conſiders how he hath ſpent it; and will be ſure to make his reckonings even with his God, before he part. Then he lifts up his eyes and his heart to that God, who hath made the night for man to reſt in; and recommends himſelfe earneſtly to his bleſſed protection: and then cloſeth his eyes in peace, not without a ſerious meditation of his laſt reſt; his bed repreſents to him, his grave; his linnen, his winding ſheet; his ſleep, death; the night, the many days of darkneſſe: and ſhortly, he ſo compoſeth his ſoul, as if he lookt not to wake till the morning of the reſurrection: After which if he ſleep, he is thankfully chearefull; if he ſleep not, his reins chaſten, and inſtruct him in the night ſeaſon: and if ſleep be out of his eyes, yet God and his Angels are not: Whenſoever he awakes, in thoſe hands he finds himſelf, and therefore reſts ſweetly, even when he ſleeps not. His very dreams however vain, or troubleſome, are not to him altogether unprofitable, for they ſerve to bewray not only his bodily temper, but his ſpirituall weakneſſes, which his waking reſolutions ſhall endevour to correct.

He ſo applies himſelfe to his pillow, as a man that meant not to be drowned in ſleep, but refreſhed; not limiting his reſt by the inſatiable luſt of a ſluggiſh and drowzie ſtupidneſſe, but by the exigence of his health, and abilitation to his calling; and riſes from it (not too late) with more appetite to his work, then to a ſecond ſlumber; chearfully devoting the ſtrength renued by his late reſt, to the honour and ſervice of the giver.

SECT. 11. His carriage.

HIs carriage is not ſtrange, inſolent, ſurly, and overly contemptuous, but familiarly meek, humble, courteous: as knowing what mold he is made of; and not knowing any worſe man then himſelf; He hath an hand ready upon every occaſion to be helpfull to his neighbour; as if he thought himſelf made to do good; He hates to ſell his breath to his friend, where his advice may be uſefull; neither is more ambitious of any thing under heaven, then of doing good offices; It is his happineſſe if he can reconcile quarrels, and make peace between diſſenting friends. When he is choſen an Umpire, he will be ſure to cut even betwixt both parties; and commonly diſpleaſeth both, that he may wrong neither; if he be called forth to Magiſtracy, he puts off all private intereſts, and commands friendſhip to give place to juſtice; Now he knows no couſens, no enemies; neither couſens for favour, nor enemies for revenge; but looks right forward to the cauſe, without ſquinting aſide to the perſons. No flattery can keep him from brow-beating of vice; no fear can work him to diſcourage vertue: Where ſeverity is requiſite, he hates to enjoy anothers puniſhment; and where mercy may be more prevalent, he hates to uſe ſeverity: Power doth not render him imperious and oppreſſive, but rather humbles him in the awfull expectation of his account.

If he be called to the honour of Gods Embaſſie to his people, he dares not but be faithfull in delivering that ſacred Meſſage, he cannot now either fear faces, or reſpect perſons; it is equally odious to him to hide and ſmother any of Gods counſell, and to foiſt in any of his own to ſuppreſſe truth and to adulterate it; He ſpeaks not himſelf, but Chriſt, and labours not to tickle the ear, but to ſave ſoules: So doth he goe before his flock as one that means to feed them no leſſe by his example, then by his doctrine; and would condemn himſelf, if he did not live the Goſpel, as well as preach it; He is neither too auſtere in his retiredneſſe, nor too good-cheap in his ſociableneſſe; but carries ſo eaven an hand that his diſcreet affableneſſe may be free from contempt, and that he may win his people with a loving converſation; If any of his charge be miſcarried into an errour of opinion, he labours to reclaim him by the ſpirit of meekneſſe; ſo as the miſ-guided may reade nothing but love in his zealous conviction; if any be drawn into a vicious courſe of life, he fetches him back with a gentle, yet powerfull hand; by an holy importunity, working the offender to a ſenſe of his owne danger, and to a ſaving penitence.

Is he the maſter of a family? he dares not be a Lion in his own houſe; cruelly tyrannizing over his meaneſt drudge: but ſo moderately exerciſes his power, as knowing himſelf to be his apprentices fellow-ſervant; He is the mouth of his meiny to God, in his dayly devotions; offering up for them the calves of his lips, in his morning and evening ſacrifice and the mouth of God unto them in his wholeſome inſtructions, and al godly admonitions: he goes before them in good examples of piety, and holy converſation, and ſo governs, as one that hathmore then meer bodies committed to his charge.

Is he the husband of a wife? He carries his yoak even; not laying too much weight upon the weaker neck, His helper argues him the principall; and he ſo knows it; that he makes a wiſe uſe of his juſt inequality: ſo remembring himſelf to be the ſuperiour, as that he can be no other then one fleſh: He maintains therefore his moderate authority with a conjugall love, ſo holding up the right of his ſexe, that in the mean time he doth not violently claſh with the britler veſſel: As his choice was not made by weight, or by the voice, or by the hiew of the hide, but for pure affection grounded upon vertue; ſo the ſame regards hold him cloſe to a conſtant continuance of his chaſt love; which can never yeeld either to change or intermiſſion.

Is he a father of children? he looks upon them as more Gods then his own; and governs them accordingly: He knows it is only their worſe part which they have received from his loins, their diviner half is from the father of lights, and is now become the main part of his charge. As God gave them to him, and to the world by him: ſo his chief care is, that they may be begotten again to God; that they may put off that corrupt nature which they took from him, and be made partakers of that divine nature which is given them in their regeneration. For this cauſe he trains them up in all vertuous and religious education: he ſets them in their way, corrects their exorbitances, reſtraines their wilde deſires and labours to frame them to all holy diſpoſitions; and ſo beſtows his fatherly care upon, and for them, as one that had rather they ſhould be good then rich, and would wiſh them rather dead, then debaucht: he neglects not al honeſt means of their proviſion, but the higheſt point he aims at, is to leave God their patrimony. In the choice of their calling, or match, he propounds, but forces not, as knowing they have alſo wils of their own, which it is fitter for him to bow, then to break. Is he a ſon? he is ſuch as may be fit to proceed from ſuch loins.

Is he a ſervant? he cannot but be officious: for he muſt pleaſe two maſters, though one under, not againſt the other; when his viſible maſter ſees him not, he knowes he cannot be out of the eye of the inviſible; and therefore dares not be either negligent, or unfaithfull. The work that he undertakes, he goes through, not out of fear, but out of conſcience, and would doe his buſineſſe no otherwiſe then well, though he ſerved a blind maſter; He is no blab of the defects at home, and where he cannot defend, is ready to excuſe: He yeelds patiently to a juſt reproof, and anſwers with an humble ſilence: and is more carefull not to deſerve, then to avoid ſtripes.

Is he a ſubject? He is awfully affected to Soveraignty, as knowing by whom the powers are ordained; He dares not curſe the King, no not in his thought; nor revile the Ruler of his people, though juſtly faulty: much leſſe dare be ſclander the footſteps of Gods anointed. He ſubmits not only for wrath, but alſo for conſcience ſake, to every Ordinance of God, yea, to every Ordinance of man for the Lords ſake; not daring to diſobey in regard of the oath of God; If he have reacht forth his hand to cut off but the skirt of the Royall robe, his heart ſmites him: He is a true paymaſter, and willingly renders tribute to whom tribute, cuſtome to whom cuſtome, honour to whom honour is due; and juſtly divides his duties betwixt God and Caeſar.

Finally, in what ever relation he ſtands, he is diligent, faithfull, conſcionable, obſervant of his rule, and carefull to be approved ſuch, both to God and men.

SECT. 7. His reſolution in matter of Religion.

HE hath fully informed himſelf of all the neceſſary points of religigion; and is ſo firmly grounded in thoſe fundamentall and ſaving truths, that he cannot be carried about with every wind of doctrine; as for collaterall and unmateriall verities, he neither deſpiſeth, nor yet doth too eagerly purſue them; He liſts not to take opinions upon truſt; neither dares abſolutely follow any guide, but thoſe who he knows could not erre; He is ever ſuſpicious of new faces of Theologicall truths; and cannot think it ſafe to walk in untroden paths: Matters of ſpeculation are not unwelcome to him; but his chief care is to reduce his knowledge to practiſe, and therefore he holds nothing his own, but what his heart hath appropriated, and his life acted: He dares not be too much wedded to his own conceit; and hath ſo much humility, as to think the whole Church of Chriſt upon earth wiſer then himſelf; However he be a great lover of conſtancy, yet upon better reaſon he can change his mind in ſome litigious, and un-importing truths, and can be ſilent where he muſt diſſent.

SECT. 8. His diſcourſe.

HIs diſcourſe is grave, diſcreet, pertinent, free from vanity, free from offence; In ſecular occaſions nothing fals from him but ſeaſonable and well-adviſed truths; In ſpirituall, his ſpeech is ſuch, as both argues grace, and works it: No foul and unſavoury breath proceeds out of his lips; which he abides not to be tainted with any rotten communication, with any ſlanderous detraction: If in a friendly merriment he let his tongue looſe to an harmleſſe urbanity, that is the furtheſt he dares goe; ſcorning to come within the verge of a baſe ſcurrility.

He is not apt to ſpend himſelf in cenſures, but as for revilings, and curſed ſpeakings againſt God, or men, thoſe his ſoul abhorreth. He knowes to reſerve his thoughts by locking them up in his boſome under a ſafe ſilence, and when he muſt ſpeak, dares not be too free of his tongue, as well knowing that in the multitude of words there wanteth not ſinne. His ſpeeches are no other then ſeaſonable, and well fitted both to the perſon, and occaſion; Jigges at a funerall, Lamentations at a feaſt, holy counſell to ſcorners, diſcouragements to the dejected, and applauſes to the prophane, are hatefull to him; He meddles not with other mens matters, much leſſe with affairs of State but keeps himſelf wiſely within his own compaſſe: Not thinking his breath well ſpent, where he doth not either teach, or learn.

SECT. 9. His devotion.

HE is ſo perpetually reſident in heaven, that he is often in every day before the throne of Grace; and he never comes there without ſupplicatiō in his hand; wherein alſo he loves to be importunate; and he ſpeeds accordingly, for he never departs empty; whiles other cold ſuiters that come thither but in ſome good fits of devotion, obtain nothing but denials; He dares not preſſe to Gods foot-ſtool in his own name, (he is conſcious enough of his own unworthineſſe) but he comes in the gracious and powerfull name of his righteous Mediatour, in whom he knows he cannot but be accepted; and in an humble boldneſſe for his only ſake craves mercy; no man is either more awfull, or more confident; When he hath put up his petition to the King of heaven, he preſumes not to ſtint the time, or manner of Gods condeſcent; but patiently and faithfully waits for the good hour, and • eaves himſelf upon that infinite wiſdome and goodneſſe. He doth not affect length ſo much as fervour; neither ſo much minds his tongue as his heart.

His prayers are ſuited according to the degrees of the benefits ſued for; He therefore begs grace abſolutely; temporall bleſſings with limitation; and is accordingly affected in the grant: Neither is he more earneſt in craving mercies, then he is zealouſly deſirous to be retributory to God, whē he hath received them: not more heartily ſuing to be rich in grace, then to improve his graces to the honour and advantage of the beſtower: With an awfull and broken heart doth he make his addreſſes to that infinite Majeſty, from whoſe preſence he returns with comfort and joy: His ſoule is conſtantly fixed there whither he powres it out; diſtraction and diſtruſt are ſhut out from his cloſet; and he is ſo taken up with his devotiō, as one that makes it his work to pray: And when he hath offered up his ſacrifices unto God, his faith liſtens and looks in at the door of heaven to know how they are taken.

SECT. 10. His ſufferings.

EVery man ſhows fair in proſperity; but the main triall of the Chriſtian is in ſuffering; any man may ſteer in a good gale, and clear ſea, but the Mariners skill will be ſeen in a tempeſt: Herein the Chriſtian goes beyond the Pagans, not practiſe only, but admiration; We rejoyce in tribulation, ſaith the choſen Veſſell; Lo here a point tranſcending all the affectation of Heatheniſm. Perhaps ſome reſolute ſpirit, whether out of a natural fortitude, or out of an ambition of fame or earthly glory, may ſet a face upon a patient enduring of loſſe, or pain, but never any of thoſe heroick Gentiles durſt pretend to a joy in ſuffering; Hither can Chriſtian courage reach; knowing that tribulation worketh patience, and patience, experience, and experience, hope, and hope maketh not aſhamed.

Is he bereaved of his goods and worldly eſtate? he comforts himſelf in the conſcience of a better treaſure that can never be loſt; Is he afflicted with ſickneſſe? his comfort is that the inward man is ſo much more renued daily, as the outward periſheth: Is he ſlandered and unjuſtly diſgraced? his comfort is that there is a bleſſing, which will more then make him amends; Is he baniſhed? he knows he is on his way home-ward; Is he impriſoned? his ſpirit cannot be lockt in; God and his Angels cannot be lockt out; Is he dying? To him to live is Chriſt, and to dye is gain; Is he dead? He reſts from his labours, and is crowned with glory: Shortly, he is perfect gold that comes more pure out of the fire then it went in; neither had ever been ſo great a Saint in heaven, if he had not paſſed through the flames of his tryall here upon earth.

SECT. 11. His conflicts.

HE knows himſelf never out of danger; and therefore ſtands ever upon his guard; neither of his hands are empty; the one holds out the ſhield of faith; the other manageth the ſword of the ſpirit; both of them are employed in his perpetual conflict. He cannot be weary of reſiſting, but reſolves to dye fighting: He hath a ward for every blow; and as his eye is quick to diſcern temptations, ſo is his hand and foot nimble to avoid them: He cannot be diſcouraged with either the number or power of his enemies, knowing that his ſtrength is out of himſelf, in him in whom he can do all things; and that there can be no match to the Almighty; He is carefull not to give advantage to his vigilant adverſary; and therefore warily avoids the occaſions of ſinne: and if at any time he be overtaken with the ſuddainneſſe, or ſubtilty of a temptation, he ſpeedily recovers himſelf by a ſerious repentance; and fights ſo much the harder becauſe of his foil. He hates to take quarter of the ſpirituall powers; nothing leſſe then death can put an and to to this quarrell; nor nothing below victory.

SECT. 12. His death.

HE is not ſo careful to keep his ſoul within his teeth, as to ſend it forth well addreſſed for happineſſe: as knowing therefore the laſt brunt to be moſt violent, he rouzeth up his holy fortitude to encounter that King of fear, his laſt enemy, Death; And now after a painfull ſickneſſe, and a reſolute expectation of the fierceſt aſſault, it fals out with him as in the meeting of the two hoſtile brothers, Jacob and Eſau, in ſtead of grapling he finds a courteous ſalutation, for ſtabs, kiſſes; for height of enmity, offices of love; Life could never befriend him ſo much, as Death offers to do: That tenders him (perhaps a rough, but) a ſure hand to lead him to glory; and receives a welcome accordingly: Neither is there any cauſe to marvell at the change; The Lord of life hath wrought it; he having by dying ſubdued death, hath reconciled it to his own; and hath (as it were) beaten it into theſe fair tearms with all the members of his myſticall body: ſo as whiles unto the enemies of God, Death is ſtill no other then a terrible executioner of divine vengeance, he is to all that are in Chriſt, a plauſible and ſure convoy unto bleſſedneſſe; The Chriſtian therefore now laid upon his laſt bed, when this grim meſſenger comes to fetch him to heaven, looks not ſo much at his dreadfull viſage, as at his happy errand: and is willing not to remember what death is in it ſelf, but what it is to us in Chriſt; by whom it is made ſo uſefull and beneficiall, that we could not be happy without it; Here then comes in the laſt act, and employment of faith; (for after this brunt paſſed, there is no more uſe of faith, but of viſion) that heartens the ſoul in a lively apprehenſion of that bleſſed Saviour, who both led him the way of ſuffering, and is making way for him to everlaſting glory: That ſhews him Jeſus the Authour and finiſher of our faith, who for the joy that was ſet before him, endured the Croſſe, deſpiſing the ſhame, and is ſet down at the right hand of the throne of God; That clings cloſe unto him, and lays unremoveable hold upon his perſon, his merits, his bleſſedneſſe; upon the wings of this faith is the ſoul ready to mount up toward that heaven, which is open to receive it; and in that act of evolation puts it ſelf into the hands of thoſe bleſſed Angels who are ready to carry it up to the throne of Glory.

Sic, O, ſic juvat vivere, ſic perire.