God what if we part with them if it be for his cause he will bring us to a better life which shall not be taken away from us and this life we must part with ere long and thus we ought to worke on our selves by often meditating of them as the Saints have done In the fourth place we are to labour to strengthen three graces in us especially Faith to assure us that wee are the children of God and that we have heaven and all things belonging thereto laid up for us and we are to labour to see more and more into the valew of them and then we are to strengthen our Hope which makes us cheerfully to undergoe and doe any thing for Gods cause through our expectation of that which faith beleeves Lastly let us cherish our love of Christ this made St. Paul desire to be dissolved and to bee with Christ which was best of all And this love comes from Faith and Hope and these together will breed a largenesse of heart that cares for no worldly thing and will bee daunted with no affliction or crosses what ever But how farre are we here from did St. Paul part with life It pertaines not to us no not to leave a new fangled fashion nor an oath whereby wee teare Gods name dayly alas where is faith what corruption is here overcome which of us will ever be of Paul or Davids minde to become vile or base for Gods cause where is he that will indure a scoffe or scorne for religion let us beg of God this large spirit and large affections the children of heaven have a free spirit basely esteeming all worldly things Zacheus when hee is called cares not for his goods nor Paul for his priviledges The Stoicks commend this resolution in men to be willing and readie to die alas crosses and afflictions Paul esteemed not so as he might attaine to the resurrection of the dead these are the things that the Stoicks feared most and it was the feare of these made them so willing and readie to die together with a base servitude to pride but a Christian heart is more noble it not only feares not these but it contemnes them yea cares not for life without afflictions but with joy can undergoe all manner of torments Let us therefore take heed how wee quiet our selves in our earthly dwellings here supposing our estate to be happie surely it is the maine ground of Apostacie wee shall never come to see the price of religion nor the excellencie of a peaceable conscience nor the vanitie of these things so long as we blesse our selves in them And contrarily let us exercise our graces in the dayly trials we meet with here doth favour of great men doth pleasure profit or honour crosse and oppose thy conscience let the peace thereof be preferred above all evermore else shalt thou never come to Pauls holy resolution And dreame not of a vaine emptie faith thou hast no more than thou dost practise it s not Lord Lord that will prevaile at the day of judgement but Christ will be ashamed of them at the day of judgement that made no more account of him while they lived than to preferre every vaine idle wanton delight and pleasure before his honour VERS 12. Not as though I had already attained either were already perfect IT is a correction of the Apostle hee formerly spake of his desire choice and esteeme of Christs death and resurrection and the force thereof hee found in him Now lest secret insinuating proud conceits might arise either in himselfe or in them concerning his holinesse hee crosses them with a Not as shewing that the best estate of Gods children in this world is imperfect there is ever some thing to doe or suffer some lust to conquer or some grace to strengthen There is no absolute perfection but onely in God himselfe yet in Christians there is a kind of derivative spirituall perfection which consisteth chiefly in the parts a Christian hath this perfection he hath all grace in some measure we have no other perfection no not so much as perfectio viae though the Papists say they have it indeed we are so far from it that never could Christian keepe the rules of nature much lesse can we attaine to the perfection of obedience to the law for by it we are all cursed nay in Christ none attaines to evangelicall perfection of grace so as thereby wee can be justified as by a worke of our owne for our righteousnesse is but in part and this perfectio viae which they boast of so much differs not from their perfectio finis no more than love to a man raised by good report of him differeth from love caused by the good I finde in him by personall communicating with him and this is onely in degrees in nature they are the same love But why or how is it that there is no perfection of grace in this life Because there is and ever shall be in us during this life a perpetuall combate betweene the flesh and spirit so as one weakens and hinders the other Paul at the best found a law in his members warring against the law of his minde Rom. 7.23 the flesh continually lusting against the spirit Gal. 5.23 Hindering us from doing good or in doing good or in doing thereof from doing it in a right manner But the Papists object love is the fulfilling of the law we may love ergo we may fulfill the law and consequently be perfect I answer love in the abstract being perfect is the fulfilling of the law but in this or that subject it s not perfect Pauls love nor Peters love was not the fulfilling of the law They urge further all Gods workes are perfect ergo the grace that is in us It s true Gods workes are perfect but in their times when they are finished grace at length shall be perfect in us Secondly all Gods workes without us are perfect as justification and glorification they are perfect for we are perfectly justified even now but his workes within us such as are his sanctifying graces are not perfected till our time of glorification for he suffers the old Adam to be within us for divers reasons so long as we live in this earthly Tabernacle For use hereof observe this as a ground for justification by faith Paul Rom. 5.9 proves that even now he was justified and in this place he denies and disclaims absolute perfection and therefore could not be justified by it and therefore must needs be justified by faith if it were his case it is much more ours who come not to that measure of the fulnesse of grace that hee attained to Secondly this may serve to comfort Christians that finde themselves burthened with diverse wants with dulnesse and frowardnesse of spirit and with manifold corruptions and are induced thereby to call in question their Christian estate let them looke upon a better patterne than themselves they may bee growne
here wee must entertaine it well into this house of our bodie it s but a guest use it not basely it s no ill guest it gives us sight taste speech motion when it goes away our body is but a dumbe dull base lumpe of earth Nay when it is gone whilst the body is in the ground the soule having a most vehement and earnest desire to be knit to it again puts God continually in minde of raising it up at the last day of the generall resurrection and of glorifying it in a holy eternall and happy estate Secondly out of the words wee may observe That these vile bodies of ours shall bee changed this we receive as anarticle of our faith and yet were it beleeved truely as it ought it would worke a strange alteration in the mindes and manners of men contrary to that they are now and howsoever it is not imbraced yet it remaines a grounded truth that these bodies of ours sowne in corruption shall rise incorruptible 1 Cor. 1.15 It was foretold in way of consequence in Paradice for the head of the serpent could not bee broken but by conquering death which is the last enemie it was figured out unto us in Aarons dead seare rod that budded and Ionahs deliverance out of the bellie of the fish where he had beene 3. dayes and three nights It was beleeved of all the fathers Heb. 12. And for securitie before the floud Enoch and after the floud Elias were taken up in their bodies And besides it is not contrarie to reason I doe not say that reason can reach unto it for Christ he is alive still the dust whereof we are made and whether we goe is preserved it is not annihilated and why cannot Christ raise a body out of the dust as at the first make it out of dust why should he not be as able to quicken dust now as at the first and especially seeing the soule is reserved in heaven to this end till the day of his second comming Nay it is not contrarie to the course of nature we see every yeere summer comes out of winter day out of night youth out of infancie mans age out of youth And the Apostle in the Corinthians Thou foole the corne is not quickned except it die nay wee see what strange changes are dayly wrought by Art and shall wee thinke Gods almighty power cannot worke farre more strange effects The use therefore is to instruct us if we beleeve that Christ shall change these vile bodies Then sure the same bodies shall rise that died for change is of qualities it abolisheth not substances and therfore Iobs confidence herein is remarkable Iob. 19. Whom I shall see for my selfe and mine eyes shall behold speaking of Christ so is it 2 Cor. 15.53 This corruptible must put on incorruption and this mortall must put on immortalitie and the ancient Creeds had credore surrectionem carnis hujus Secondly it s very unequall that one body should honour or defile it selfe and another bodie should be honoured or damned its comfortable therefore to us that love our bodies and honor them that they shall rise againe and wee shall injoy them for ever Thirdly Christ our surety hee raised the same body that was crucified and therefore the same bodies here that fulfill the measure of the sufferings of Christ here shall partake of his fulnesse in glorie A second use is for comfort is this a life of changes let it not daunt us but know they are all to end in glorie and they all tend to bring us thither we ever change for the better and the last change of all is the best of all and therefore let us indure these changes with a light heart In the third place who is the Authour of this change in us the Text saith that Christ shall change us Iob. 6.39 and 40. I will raise them up at the last day saith Christ of those that know him and beleeve on him Hee is furthermore our head now wee know the body must be conformable to the head if it bee crowned the body is crowned and therefore Rom. 8.11 the Apostle saith that if the spirit dwell in us that did dwell in him the spirit that raised him up will raise us up also Thirdly Christ is a whole Saviour he therefore will raise up our bodies as well our soules for he is the Saviour of both he hath delivered both from hell hee will raise up both to heaven Fourthly he is the second Adam as wee did beare the image of the first Adam in corruption so must we beare the image of the second Adam in glorie Fifthly hee is the seed of the wowan that must breake the serpents head and therefore hee must worke this change Sixthly Christ changed his owne bodie being burthened with all our sinnes and therefore as an exemplarie cause shall much more raise us up for sinne being once overcome which is the sting of death what can keepe us in the grave Let this strengthen our faith in the consideration that wee have such a strong Saviour that nothing shall bee able to separate us from his love nor to take us out of his hande Secondly make it a ground how to direct us how to honour our bodies not making them instruments of sinne against him but so to use them that we may with comfort and joy expect and desire his comming to change these our vile bodies Thirdly let us labour to assure our selves of our parts in this change in this resurrection This we shall know if we finde Christs spirit in us the same spirit that raised up him if it bee in us will raise us up also Rom. 8. for the first resurrection is an argument of the second and he that findes his understanding in lightned his will pliable his affections set upon right objects will easily beleeve the second resurrection of his bodie Secondly if wee hope for this change and so hope that we are stirred up thereby to fit our selves for it to cleanse our selves Thirdly if wee grow in grace 2 Pet. 1.11 it is a siâ—ne that wee have an entrance into Christs kingdome for God doth ever honour growth with assurance of a blessed estate Fourthly this should comfort us in time of death considering wee lose nothing but basenesse and our bodies are but sowne in the earth and this depositum which God committeth to the fire ayre earth and the water they must render up againe pure and changed by Christ and therefore it was a foolish conceipt of the heathen to burne the Martyrs bodies and to cast their ashes into the water thereby to put them out of hope of their resurrection not knowing God is as able to raise them out of fire and water as out of earth Fifthly this ought to administer comfort to us at the death and departure of our friends out of this life knowing that they are not lost that the earth is but a house and a hiding place
sought not his owne it was his communicative goodnesse that drew him from Heaven to take our nature Thirdly he is present and ready to doe all good for us he is present with us to the end of the world nay Fourthly we are his members he is in us we are his wife nay we are him Saul why persecutest thou me 1 Cor. 12. We are all one body with Christ. Fifthly We are even whiles we are here glorified with Christ he is our husband if hee be honoured we his spouse also are advanced if he be our King we are his Queene if the head be crowned the body is honoured and Sixthly all this is from God and freely comes from him Christ is anointed by the spirit and sent from the father 1 Cor. 1.30 He is made of God wisedome righteousnesse sanctification and redemption to us And Ioh. 6.44 No man can come to me except the Father who hath sent me draw him and it is further said that God sealed him So that we may rejoyce in Christ because that thereby we come to joy in God for he reconciles us to God who called him to this office which was witnessed at his baptisme when as the whole Trinity bare witnesse thereof But it may be questioned What may wee not joy in any other thing else but in Christ. I answer there may be two causes of our joy One principall the other lesse principall We must onely rejoyce in Christ as the maine and principall cause of our happinesse But we may rejoyce in creatures so farre forth as they are testimonies of Christs love and in peace of conscience as comming from Christ and in the word of God as it is the Gospell of the revelation of Christ to us For use We may observe this doctrine as a ground of the necessitie of particular faith For none can boast but the boasting must arise from a particular faith which onely is the true ground of every mans particular assurance Secondly let it serve as a direction to every Christian that will rejoyce let him goe out of himselfe and rejoyce in Christ his King his Priest and his Prophet let him observe what he hath done for him and what he will doe for him and thereby see himselfe perfectly happy and In the third place Let us first boast that we have Christ and then in his benefits and blessings that folloâ— him First rejoyce that we have the field then rejoyce in the pearle And therefore the Apoâ—tle sayes not rejoyce in faith or in obedience but in Christ who being once mine how shall I not have all things with him Those that are burdened with sorrow for their sinne let them consider Why doe they grieve doe their sinnes trouble them Christ hee came to dye for sinne he is their high-Priest he came to save sinners Doth the devill accuse them let them know Christ chose them he pleades for them who can lay any thing to their charge Christ he is dead risen nay he is ascended into Heaven Are they troubled with crosses That is the best time to rejoyce in Christ. We joy in tribulation Rom. 5.3 When nothing comforts us then hath Christ sweetest communion with our hearts St. Steven when the stones â—lew about him and Paul in the dungeon had the most sweet consolation and comfortable presence of Gods spirit that upheld them Nay in death wee may glory most of all it lets us into that state into that sweet society with our Saviour and the Saints the very hope whereof doth now sustaine us and cause us to glory here as in Rom. 5.2 And death now is but a droane the sting is gone all enemies are conquered In the fifth place See wherein the glory of a man of a nation of a kingdome consists it is in Christ and that which exhibites Christ. What made the Iewes rejoyce marke the prerogatives they had Rom. 9.3 Adoption covenant promises and Christ. What made the house of Iuda so famous and Mary so blesse her selfe All generations shall call me blessed Christ that vouchsafed to proceed out of her loynes and from that stocke Abraham rejoyced to see Christs day though he saw it a farre off by the eye of faith And what should we glory in above the Iewes above other nations but in this the vaile is taken away Christ shines and we have the Gospell in its puritie This the Apostle lookes for in the Corinthians 2 Cor. 2.3 Having confidence that my joy is the joy of you all Now what was Pauls joy God forbid saith he that I should rejoyce but in the crosse of Christ Gal. 6.14 Let us not therefore rejoyce in peace or plenty fortified places or the like No if we had not Christ to rejoyce in we were no better than Turkes Happy is the people whose God is the Lord for in him shall we have fulnesse of joy and comfort make use of this in time of temptation When the divell would robbe us of our joy fly to Christ oppose him against all oppose the second Adam against the first he came to doe what ever the other did undoe Learne to see the subtilty of the divell and thine owne heart and fill thy heart with the Scriptures and with meditations of the promises and they will cause our love to be so fervent as all our service of God will seeme to be easie to us As the time that Iacob served seemed nothing for the love he bare to Rachel But how shall wee know whether wee rejoyce in Christ or not I answer by these signes First when we glorie see the ground whence it arises whether from God reconciled to us or not If otherwise remember that of Ier. 9.23 Let not the wise man glory in his wisedome nor the strong man in his strength all such rejoycing is evill But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. Secondly If we glory in the Lord it will stirre us up to thankes What we joy in we will praise if we joy in Christ we shall like the Spouse in Canticles ever be setting forth the praises of our beloved Thus did Paul Ephes. 1.3 and Peter 1 Pet. 1.3 and therefore where deadnesse and dulnesse is it shewes no true Christian joy Thirdly Our glorying will be seene in dutie delight ever implies the intention to doe any good worke and diligence Fourthly if we glory in Christ aright we shall not indure any addition to Christ and therefore we shall abhorre that Popish Tenent which puts so many additions to Christ in the meritorious worke of our salvation A true rejoycer in Christ sees such all-sufficiency in Christs merits and worke that he abhorres purgatorie and such trash and so much the more by how much his glorying in Christ is the more fervent and sincere Christ is our husband we are his spouse if we cleave to any other than
instruct us And thirdly it teaches us the benefit of his offices exercising them in his state of humiliation and exaltation Fourthly It teaches us to know our duties to entertaine him rest on him glory in him only and that all other things are losse in comparison of him This knowledge is better than other knowledge in the effects it hath it being a transforming knowledge 2 Cor. 3.18 It makes glorious happy full of comfort carrying the spirit with it which changes us into his similitude and therefore is it called the word of the spirit In the fourth place it s better than other knowledge In regard of the depth of the knowledge and therefore called The manifold wisedome of God Ephes. 3.10 That a virgin is a mother God is become man this is farre above naturall reach and therefore Christ may well be called wonderfull Esay 9.6 who being God should be also man die rise and ascend farre above all power Fifthly This knowledge is a sweet knowledge and therefore excellent It telles us who were miserable and lost it telles us also of redemption of a kingdome of a Saviour How sweet are thy testimonies to my mouth Psal. 119.103 And if the promises here bee so sweet to us what shall then the accomplishment of them be to us hereafter This knowledge furthermore is excellent In regard of the continuance thereof the knowledge of other things dies with the things the world must perish and what use is there then of our skill in the nature thereof onely this knowledge abideth for ever working grace love heavenly mindednesse and brings us t is to glorie In the seventh place This knowledge of Christ teacheth us to know God aright his justice in punishing sinne his wisedome and mercie in reconciling us to him and in willing that Christ should become man and dye for us Neither could we know these things but by knowing Christ who is the ingraved image of his father Furthermore It teaches us to know our selves our filthinesse our ignorance in esteeming triâ—lingly of sinnes counting them veniall But great surely must the sore be that necessarily requires such a salve and such a Physitian as Christ and his blood to be shed for the curing thereof In the next place This knowledge is altogether sufficient in it self without all other knowledge and none without this to make a man wise to salvation both of soule and body and all men without this are but fooles For Use hereof This improves the shallow conceit men have of Divinitie that the knowledge is but shallow that every man may know it and that any man may soone have enough thereof But alas St. Paul had a large heart and had more inâ—ight into the deepe mysteries of this knowledge than such how ever they boast and yet he desires more and could not pierce to the depth therof for none ever could doe it but Christ Iesus onely Nay the very Angels they desire to pry and look into and to know more of these deepe mysteries 1 Pet. 1.12 It s therefore no shallow knowledge In the second place This ought to put us in minde to put apart times to meditate of the excellencie of this knowledge and to this end we are to emptie our selves of whatsoever fills us Especially we are to emptie us of sinne and of care for the world and the vanities thereof and the knowledge of them because both it and they shall all perish make no excuses of venturing displeasure or suffering discommodity true love pretends no delayes nor will indure them Behold Lord halfe of my goods I doe give to the poore and I doe restore to every man his owne said Zacheus In the next place We must call upon God to open our eyes that we may see and know his nature his offices his benefits and our duties to know more distinctly effectually and setledly to see the wonders of his law that we may be even ravished when we behold his fulnesse We In the fourth place are to frequent places where we shall have a fuller knowledge of Christ such places where the commerce is betweene Christ and the Church in the 5. Cant. 1. vers Christ had made love to his Church and woed her by his gracious promises she in the 2. ver being drowsie pretends excuses Hereupon Christ goes away but leaves a gracious scent of his quickening spirit enough to stirre her up to seek after her well-beloved that was gone to the 8. vers who asking after her well beloved those whom she enquired of enquired of her who he was and upon her description of him are enamoured with him and stirred up to seeke him also where by the way marke the benefit of conference Cant. 6.1 and are told that he is gone into his garden to the beds of spices that is into the congregation and assembly of his Saints If we will know Christ therefore wee must goe into these gardens where hee is ever present and there will he teach us And then shall we be stirred up to magnifie Gods goodnesse and mercie that hath reserved us to these times of knowledge and this marvailous light wherein we are more blessed than Iohn who was the greatest of those borne of women we see more than he saw Christ our Saviour already ascended to bee our eternall high-priest VERS 8. My Lord. THis is the end of all our knowledge to know Christ to be our Lord for else the Divels knew Christ Paul I know and Christ I know said he to those Conjurers but he could not know Christ to be his Lord. My Lord. Not onely for his title that he hath in me but My Lord for the title I have in him My Beloved is mine and I am his Mine he is for he made himselfe mine by redeeming me and paying the price for me My head from whom I receive force and vigour my husband my head of eminenciâ— briefly my Lord making me his and stirring up in me a love and desire to make him mine and to rest upon him by faith In the Covenant of grace therefore there is a mutuall consent betweene God and us he is ours we are his by faith to trust on him and by love to imbrace him which stirres up the whole man to obedience we may not think that this proceeded from a spirituall pride in the Apostle as though he thought himselfe the onely darling of Christ no they are the words of a particular faith and love in the Apostle not excluding others from the like for every Christian must labour for this faith that we may know Christ to be our Iesus our Saviour which we shall be assured of for if he makes us his hee will make us to love him and to say from our hearts my Lord and my head his love of us is the cause of our love to him we love him because he loved us first hiâ— knowlâ—dge is the cause of ours he chose us and therefore we chuse him and
I am who shall deliver me from the bodie of this death and good reason for these spirituall evils of errour in judgement hardnesse of heart securitie seared conscience and the like they leade us the assured way to damnation as it is said in the words following whose end is damnation Contrarily outward crosses being sanctified to us they bring us to heaven as it is 1 Cor. 11.32 Wee are chastened of the Lord that we should not bee condemned with the world For those crosses are occasions of good affections purging the heart from deadnesse and fleshly trust they draw us to God and therefore spirituall danger is the proper object of pitie It is otherwise with us wee lament Christian bloud-shed but how many soules are carried into error dayly turned to Poperie and no remorse no pitie There is great need thereof both in the Magistrate and the Minister that they should bee moved to provide remedies against such mischiefes And let us be farre from envying such as are in ill courses let their outward pompe be never so great rather lament their miserie alas poore soules how are they hurried nay doe willingly runne to destruction while they are blinded with those idle shewes of vanitie But much more miserable is their estate that draw on others to mischiefe that are brethren in evill what other end can they looke for but to bee as tares bound up and cast into the depth of hell being guiltie of as many mens deathes as they are of ill examples in their passed life But for our selves let not our soules come into their secrets le ts mourne at the lewdnesse of some and the danger of all and to this end let us consider duly of the afflictions of Ioseph taking heed of sensualitie which as Hosea saith taketh away the heart Hos. 4.11 Moses saw the miserie of his brethren and pitied them so should we consider of the danger of Popery of Schisme and rebellion and this will breake our hearts and cause us with Ieremie to mourne in secret for the sins of the times Ier. 13.17 VERS 18. They are the enemies of the Crosse of Christ. IN these and the following words is a description of these in ordinate walkers which the Apostle speaketh of they are described by their disposition First outwardly that they are enemies to Christs death Then inwardly their bellie is their God they glorie in their shame and they minde earthly things Then by their end which is damnation They are pointed out and described to us to the end wee might take notice of them by the Crosse is not meant the signe of the crosse as the Papists fondly imagine but Christs death on the crosse whereby was made satisfaction and redemption and reconciliation The enemies of this crosse are first such as added thereto the ceremoniall obedience to the law and their owne satisfactorie workes Secondly such as are carnall denying the power of Christs crucifying in not crucifying their affections Thirdly such as could not indure of suffer for the testmonie of Christs crucifying and therefoe to avoid persecution they pressed circumcision with Christ and so were enemies to his crosse Gal. 6.12 Such were the enemies thereof then and such have wee now of the Papists let them brag never so much of their esteeme and reverence they give to the signe thereof while they seem to kisse it they betray it Iudas like For while they teach merits satisfaction in purgatory indulgences the like they make the crosse of Christ of none effect whic his onely and wholly sufficient in it selfe And whereas they say they doe adde they take nothing from the sufficiencie of Christ I answer circumcision was added here by these who are notwithstanding condemned for as to joyne poyson with wholesome meate takes away the nourishment of the meate so if we be circūcised Christ shall profitus nothing and grace is no grace where there is merit Rom. 11.6 Againe consider the equitie thereof in naturall reason can it be thought likely that God should become man to doe any thing which lies in the power of man to patch up and make good or else its unsufficient shall finite corrupt man be able to make an infinite worke perfect no God will not give his glorie to another and will he part with his glorie in this great worke which propounds his glorie as the maine end thereof Ephes. the 1.6 and 12. verses Fourthly there are another sort of enemies such as cast not themselves on the merits of Christs crosse those whose consciences were never convict of sinne abundance there are who glorie in their proud presumptious swaggering courses shewing that they are either blinde or starke mad they wilfully runne to perditiō they wil not heare nor be controuled Others that see their fore-passed life how wicked it hath bin they are so far from casting themselves on Christs merits as they despair grow more more obstinate therein even to their own destruction either by not seeing the merits of Christ or through want of confidence on thē though they see his righteousnesse to be above their sins and some are so detestably wicked as because they see no salve for them they run desperatly into a custome of sin continue therin to their death As we would desite to avoid this fearfull estate and condition so let us take heed of custome of sinning for that wil make us senselesse and will move God to give us over And therefore let us take heed that we receive no the grace of God in vaine it being so freely proffered to us And to this end know that so far as we suffer our lusts to over rule us we not crucifie them so far we are enemies For while we know and consider Christ as crucified for our sins it will make us if we have any grace think of sin as of a thing that deserves to be crucified and hate that that caused the death of our deere Savious for they were the cruell tormenters of Christ. And if we embrace Christ we shal have the same affectiō to sin that Christ had for Christ wil not lodg but in a hart humbled for sin And the estate of those men is miserable that are so farre from crucifying lusts as they thrust themselves upon all occasions of temptation and sinne and esteeme them as their onely enemies that tell them of their unchristian courses Surely however they may daube for a time yet their outward profession will never administer sound comfort to them but they shall finde bitternesse at their latter end There are yet another sort of enemies namely such as will indure nothing for Christ who notwithstanding bore his crosse and bids us take up our crosse of reproach for religion some will indure any paine travaile danger and watchings for riches or ambition but dare not speake a word or appeare in Christs cause are not these enemies Shall Christ out of his love come from heaven to the basest