helpes as they are heavie burdens to the owners as Ezek. 7. 19. The rich man shall cast his silver away and his gold shall be farre off nay the greater his wealth is the greater plague the greater griefe and spoile awaites him as a tree that hath thicke and large boughs every man desires to lop him And how many have wee knowne overthrowne by the finenesse of their garments who if they had had a shorter traine had in likelyhood stood out many yeares longer Remember that Riches have wings under which let the Master hide himselfe a while as Esa. 28. 15. making falshood his refuge and hiding himselfe under vanitie yet with these wings will they fly away like a runnagate servant when his Master hath most need of him Secondly in time of sicknesse they are unprofitable The honourable Garter cannot cure the gowt nor the Chaire of Estate ease the collicke nor a Crowne remove the head-ache Can a man by all his wealth buy a good nights sleepe can it help him to a good stomacke or free him of one shaking or burning fitt of an ague Nay as wormes breed in the softest woods and cankers in the most sappie trees so softnesse idlenesse fulnesse intemperance and effeminate delicacie in the rich procure peculiar and most incurable diseases Thirdly in the day of death they cannot profit Job 27. 8. What hope hath the hypocrite when he hath heaped up riches and God takes away his soule for as they cannot help to life or birth in which case some would give thousands or millions for an heir so they cannot help in life to put off death Doe not Princes fall like others and these gods dye like men Could all the rich mans wealth hold his soule one night no the foole found his life stood not in abundance It is righteousnesse not riches that delivereth the soule from death Prov. 10. 2. Nay at death they bring much bitternesse for it is as great a pang of death to part with wealth as to part with life so as a rich man without better hopes dyeth a double death here And one miserie abides with him that while he leaves his wealth hee carries his sinnes with him occasioned in the getting keeping and disposing of them these lye downe in the dust with him Fourthly after death they profit not they cannot keepe the soule from hell nor ease that torment one moment they cannot keepe corruption from the body open the grave and see if thou canst discerne a difference between the rich and poore tell me if the wormes spare either of both but if the living be wronged by cost about embalming entombing or the like it is but a corpes still no sweeter to God if not sweetned by the embalming and buriall of Christ. Fiftly at the day of judgment the whole world cannot profit a man being then set on a light fire then shall gold and silver and precious stones and common stones be all one the Judge will not be corrupted nor can causes be gilded nor sentence pronounced according to our wealth in goods or lands but according to our graces riches in good workes This will be then the only profitable wealth not gold in our chests but faith and pietie in our consciences shall avayle us and not that we had abundance but that wee were abundant in faithfull dispensing shall be our acceptance Pro. 21. 21. Hee that followeth righteousnesse and mercy shall finde righteousnesse life and glory And now after all this say What profit is it to winne the whole world and lose his owne soule Or what recompence shall a man give for his soule Two meditations arise out of these words 1. The soule of a man is a most precious and invaluable thing seeing all the world gained is not comparable to the losse of one soule Pro. 6. 26. it is called the precious soule or life of man See it farther 4. wayes 1. Consider the soule in it self it is a particle of divine breath not created as bodily things consisting of matter and forme but inspired of God For the soule is neither traduced from the soules of Parents and much lesse generated of any corporall seed or matter but the Lord that spred the heavens and founded the earth formed the spirit of man within him Zech. 12. 1. neither was it created without deliberation of the whole Trinitie Gen. 1. 26. Let us make man in our owne image or likenesse as being the exquisite Master-piece above all other 2. Behold it in the faculties of it and wonder that God should put in such a piece of clay so divine a soule And that not onely in regard of supernaturall qualities of holinesse and righteousnesse in the entire nature of it but also in respect of natural qualities and operations resembling God in his understanding and wisedome it hath a facultie to understand and know Him whom it ought chiefely to love and is almost infinite at least insatiable in seeking knowledge a facultie to will even that which God willeth nor resteth it in any thing of this life nor is contented with any thing below but willeth principally things beyond the sight blessednesse and happinesse and respecteth good estimation after death and so argueth it owne immortalitie as God is immortall a facultie of conscience that stands in awe to sin though none looke on or citeth the person before Gods tribunall as Belshazzar and Felix who trembled It hath likewise all his operations above sense to love GOD feare God beleeve in God embrace Religion meditate on heavenly things with an aptnesse to proceed in the knowledge of God which other inferior creatures cannot doe 3. Behold it in the end of it it was not made for the body but the body for the soule and not onely to be the tabernacle of the soule to dwell in but the instrument of the soule to worke by for the soule tyed to the body cannot put forth his faculties without organs and senses of the body to expresse love and dutie unto God But the primarie and proper end of the divine soule is to live to God in this life and with God in the life to come Fourthly behold it as redecmed by Christ and created again to Gods image What a price did God and Jesus Christ set upon it what more precious than the blood of him that was God The ransome of the soule must be a bove all corruptible things 1 Pet. 1. 18. Also as it is sanctified by the Spirit what can bee comparable to his unmatchable graces no pearles are to be compared to wisdome to precious faith to the feare of God which is a rich treasure And if the hangings bee so precious what may we thinke of the roome Then bee so much the more warie to shunne any thing that may hurt the soule We esteeme our naturall lives precious and therefore are carefull to avoyd whatsoever is prejudiciall to the body
and honour and the wicked everlasting shame and sorrow 5. The rule of this recompence according to his workes where First what is meant by works Namely not onely actions good or bad but we must include the originall and attendants of them even the worke of our fall in Adam which was our worke as well as his originall sinne and corruption of nature of which workes are the fruits and so comprehended in them So out of workes of the Saints faith is not excluded being the rise of them and indeed the noblest of all workes the chiefe obedience required in the Gospell The attendants of good workes are also included under them as namely thoughts and speechâ—â— for according to every idle word thought wee must bee judged but the workes will manifest what they have beene Secondly the appropriation his workes His owne not other mens every man shall give accompt of himselfe unto God every vessell must stand on his owne bottome the father shall not beare the sonnes burden c. Ob. In the second commandement God will revenge the sins of Parents in their children to the third and fourth generation Ans. Not except the children be found in the same sins none shall suffer for anothers worke further than he is some way guiltie of it as the childe often is by consent or imitation And thus the Pharisees shall goe to hell for Abels blood and Zaâ—haries shed many thousand yeares before their age because they were not warned by that example to avoid blood-shedding But hee will visite the sinnes that is first enquire and if hee finde them not hee will not revenge see Ezek. 18. 14. and the examples of Hezekiah Josiah and other good children of wicked parents Thirdly what is meant by the phrase according to workes Ans. 1. The phrase noteth plainly that as our workes are good or bad so our doome shall bee for so it is evidently expounded Rev. 22. 12. My reward is with me to give to every one as his worke shall be so as the sentence shall run according to the evidence that workes shall bring in as sure witnesses either of their faith or infidelitie 2. The phrase implyeth the qualitie of the worke but not the merit which wee observe because the Papists hence ignorantly build up their merit of workes and thus argue God will render to the wicked according to the merit of their workes and therefore the godly must receive according to the merit of their workes Answ. The argument followes not from the merit of evill workes to the merit of good workes for first good workes are Gods not ours properly as our evill workes are faith and workes of faith are the gift of GOD secondly good workes in us are imperfectly good but our evill workes are perfectly evill thirdly good workes are done upon dutie but evill workes against dutie merit and debt are opposed and what meriteth he who hath but done his dutie and failed in doing too fourthly who can bring these merits Not the unregenerate for the wrath of God is revealed from heaven against all the unrighteousnesse of men Or can the sonnes of God when Abraham himselfe hath not wherein to rejoyce before God surely if hee could bee justified by no other means than faith much lesse can we Therefore by the workes of the law can no flesh bee justified Rom. 3. 28. Quest. Why then shall good workes bee inquired into in that day rather than faith and why shall Christ judge according to workes not faith Answ. 1. Workes shall bee inquired into not as meritorious causes of salvation which is only merited by Christs workes which onely had perfection but as conditions of Gods promises concerning reward in heaven given not for merit but of Gods frce grace for hee crowneth his grace in us not our merits saith Augustine Workes are requisite conditions to the person but no causes of reward 2. To shew that Jesus Christ shall accept no persons but looke to causes 3. To shew that faith must not bee idle but put forth the life in good motions and actions 4. Because the judgement and equitie of it must be visible and run into the eyes of all mankind and therefore must be passed according to the fruits and workes which men may see whereas faith by which alone wee are justified before God is an inward and spirituall grace in the heart knowne onely to God who seeth the heart and it flieth the sense of man further than by the works of love as fruits it discovereth it selfe Object But if the judgement were according to workes then the rule should be the Law but God will judge the secrets of men according to the Gospell Rom. 2. 16. which is the doctrine of faith not of workes Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according signifieth there not the ruls of judging but the certitude of it and the sense is According as I have taught you in the Gospel my Gospell or my preaching it among you Or if it be taken for the rule it must be meant of the Elect only who by the Gospell shall be absolved as the wicked by the Law condemned But how shall they be judged who have no works as such who repent at last cast whose workes have beene all against God and poore men that want means For such as repent at last as the theefe on the crosse they shall receive according to their works for true faith is never without the witnesse of workes but worketh by love let their time be never so little So the theefe on the suddaine confessed his sin be wayled his life professed Christ when his disciples left him reproved his fellow and prayed earnestly for salvation and would further have expressed his faith if hee had lived longer So those that are called in the article of death have a true purpose if they live to expresse their faith and Gods mercy accepteth this will for the deed done Let not thine eye be evill because the Lords is good And for the godly poore who can give no almes yet they doe workes of pietie justice diligence in the calling and workes of truest mercy in prayer instruction of the familie comfort reproofe and the like to these Object But some are not judged according to their workes but receive an unequall sentence Rev 18. 16. Give her double according to her works that is twice as much punishment as her workes are Answ. By double is not meant double of punishment to her sin for no punishment can be double to the least sin but double affliction that is a much more grievous punishment than shee hath afflicted the Church withall and this Babylon hath well deserved and shall be sure of So some wicked men are pâ—nished for one and the same sin here and hereafter as for murther theft or the like this is not a double punishment but
a further degree of the same punishment one begun here and the other eternally continued hereafter both due by that just sentence In the day thou sinnest thou shalt dye the death Doctr. The last judgement shall be not more glorious than righteous for if Jesus Christ be the Judge and if every person to bee judged shall receive according to his workes a righteous sentence the judgement must bee most just Rom. 2. 2. We know that the judgement of God is true that is equall and just And the Apostle abhorreth with detestation the least thought of any unrighteousnesse in God c. 3. 5. Is God unrighteous God forbid how should he then judge the world this will not stand with the proper office of God which is to be the Judge of all the world shall not hee deale justly 1. Where all helpes of righteous judgementare the judgement must needs bee righteous but so are they here for first in the person of the Judge there is wisedomeâ— and piercing understanding farre above Salomans to finde out the truth and equitie of things He discernes persons and causes truly and infallibly as they are Hee can disclose and discover all secrets of hearts intentions and purposes which no creature can discern All other Judges may be deceived who judge only of the worke running into the senses and so mis-judge of men as David himselfe did of Mephibosheth But this Judge seeth the heart and hidden counsels of it This ground of righteous judgement is laid in Jeremy 17. 10. I the Lord search the heart and reynes to give to every man according to his workes Herein is this Throne exalted above all tribunals in that the most secret thoughts escape him not which the highest seats of justice in earth can take no notice of All things are naked to him Heb. 4. 13. Another helpe of righteous judgement is the opening of the bookes both in Gods custodie and in the custodie of the parties God hath a booke of providence in which all things and causes are written Psal. 139. 16. and a booke of memorie wherein all the good services of his Saints are recorded Mal. 3. 16. and a booke of life in which the names of the Elect are written Phil. 4. 3. these bookes shall be opened and read Rev. 20. 12. And I saw the dead both great and small stand before God and the bookes were opened and another book was opened which is the booke of life and the dead were judged of those things which were written in the bookes according to their workes The booke in the parties custodie is the book of every mans conscience either accusing or excusing Rom. 2. 15. These bookes shall be opened and if the conscience accuse God is greater than the conscience 1 Joh. 3. 20. 2. Where all letts are removed that judgement must bee most righteous but so is it here for this is a white throne like Salomons white ivory throne for the puritie of the Judge and judgement First here is no concealement of things no dawbing up of bad matters in corners no pleading of Lawyers to varnish falshood and cloud the truth no Proctors no Advocates but every man must give account of himselfe to God Secondly here is no respect of persons but causes no friends to gratifie no mans cloth or service shall protect an offender Thirdly here shall be no inducement by gifts gold shall gild no bad causes Fourthly here shall bee no sanctuaries no priviledged places to disturbe the course of justice no appeales no protections to avoid the sentence which shall lye eternally upon sinners From all which grounds we conclude the righteousnesse of this judgement Which serves first according to the scope of our Saviour to excite every one in the care of saving his soule and worke in us selfe-deniall taking up of our crosse and following of Christ for then shall every man receive according to his worke As the seed hath been so shall be the harvest As the worke hath beene so shall the wages bee Hee that hath sown to the flesh or to the world shall reape corruption but hee that hath sowne to the spirit shall reape immortalitie and life 1 Cor. 3. 8. Every one shall receive according to his owne labour Secondly here is a ground of repentance Act. 17. 31. He admonisheth all to repent because hee hath appointed a day in which hee will judge the world in righteousnesse The reason is strong now the Lord after a sort hideth his righteousnesse and useth patience and connivence with many sinners but then he shall draw it out Yea thou mayest now hide thine owne sinne with Adam and carry it close from men but that is a day of revelation then shall the bookes be opened and all thy sins except thou hast repented and got a cover in Christ shall hee manifest and openly read before God men and Angels Thinke not to avoid or â—lude the justice of this throne but stand in awe and sinne not get an awfull reverence of that God whose pure eyes behold all the wayes of man whose soule perfectly hateth all iniquitie whose hand will not spare but without respect of persons judge every mans workes and whose justice will reward every one according to that he hath done in the flesh be it good or evill By what stronger argument would the Apostle affright the the hard-hearted sinner who heapes up wrath against the day of wrath and declaration of the just judgement of God but this same that God will reward every man according to his workes Rom. 2. 5 6. So what more affectuall motive can wee use to terrifie wicked enemies out of their sinnes than that of the spirit of God Rev. 22. 11. He that is unjust let him be unjust still and hee that is filthy let him be filthy still let the enemies of grace of the word of grace of the preachers of grace be unjust malitious and scornfull still at their perill let the swearer sweare still so the drunkard harlot usurer But take the next verse with it vers 12. Behold I come shortly and my reward is with mee to give to every one according as his worke shall bee Thirdly here is a ground of patience in the midst of the confusions of the world and the many contempts and opprobries cast against the godly seeing every man shall receive a righteous sentence according to his works Phil. 4. 5. Let your moderation bee knowne unto all men the Lord is at hand Beware of revenge in the meane time commit all to him that judgeth righteously Storme not to receive unjust sentences against us to see our righteous wayes depraved our good repaid with evill every Barrabas preferred before Christ. There is a day wherein God shall make our righteousnesse breake out as the Sunne in his strength And even from hence the Scriptures conclude a providence and a future judgement Eccles. 3. 16. When
it but by it as a meanes of obtaining Rom. 9. 16. It is not in him that willeth or runneth but in God that sheweth mercy For neither is our running our owne worke nor undue nor in any proportion to the crowne nor yet perfect but in the best very heavy and blame-worthy And therefore howsoever lawfull running attaineth yet it is not as a cause for the worke or merit of it but as a way and meanes of obtaining mercy Quest. But is not the prize the reward of our running Answ. Yes Matth. 5. 11. Great is your reward in heaven and none shall runne well and be unrewarded But first it is called a reward not properly but by similitude because it is given at the end of the worke Secondly it is a reward not legall but Evangelicall promised in mercy and in like mercy performed to the runner though not for his running Therefore the Apostle ran hard for the prize Phil. 3. 14. but for the prize of the high calling of God that is not which hee could attaine for running or for the merit of his strife but for the mercifull calling of God vouchsafing him a part in the free promise of his free grace Hence it is also called Col. 3. 24. the reward of inheritance Now an inheritance is not merited but freely descendeth on sonnes because they are sonnes and how absurd were it for a son to goe and offer to buy his inheritance of his father Obiect But I may run and noâ— obtaine as it is said Many shall seeke to enter and shall not bee able Answ. They runne and attaine not that runne amisse not observing the former conditions of right running but every one that runneth aright shall attaine the crowne Here is a difference In temporall races many runne and one gets the prize that comes first but here all that runne through attaine the crowne whether they come first or last Quest. What are the best directions to helpe us to attaine and improve all our labour and make good our race at the last Answ. The directions are sundry 1. Put thyselfe in good brenth be cherishing the Spirit of God preparing him a sweet roome in thy heart who will notably fit thee to the race For first hee is the Spirit of liberty and will set the feet of thy soule at liberty 2 Cor. 3. 17. Where the Spirit of the Lord is there is liberty He is that holy an ointing that brings the oyle of grace to supple and make nimble the joynts and sinewes of the soule and supply activity and agility to speed thee forward as David professeth Psal. 1 19. 32. I will runne the way of thy Commandements when thou shalt enlarge my heart Secondly he not onely strengthens the inner man Ephes. 3. 16. but helpeth all our infirmities which would faint and faile us Rom 8. 26. Thirdly he is the Spirit of supplication and makes us able and willing to pray and so helpes us as it were with wings toward the marke Great need is there of this breath of the Spirit and great is the strength of prayer and therefore holy men have beene much and often in it as David that the Lord would make his way plaine before him Psal. 5. 8. and would hold up his goings in his paths Psalm 17. 5. and that his good Spirit would convey him into the good land Psa. 143. 10. Whosoever knows that no prayer but of the Spirit is heard of God will easily discerne the need of the presence and assistance of the Spirit and will bee so much more carefull not to grieve him by sinne 2. Take the rule of our Saviour Beware of looking backe Remember Lots wife and Luk 9. 62. no man that sets his hand to the plough and looketh backe is fit for the kingdoms of God They looke backe that turne aside from received truths to old damned errors and lay themselves under Saint Pauls checke O foolish Galathians ye did run â—ell who hath bewitched you and under that heavy threatning 2 Pet. 2. 21. Better had it beene never to have knowne the way of truth then after knowledge to depart from the holy Commandement And they looke not forward that looke asquint with the Galathians partly at Iesus and partly at Moses partly nt faith partly at merits as Papists whereas the eye of faith lookes right forward at Jesus the author and finisher of faith and salvation Heb. 1. 2. 2. How many looke backe to the profits honor ease or favour of the world as Iudas and Demas But where is now the marke is it before thee or behind thee if the marke be not behinde thee why lookest thou backe 3. Intend thy way not thy company Many will net runne in that way wherein they see not multitudes and great ones runne with them who attend not the marke so much as their company and enquire not so much whither as who runne But we must remember first wisdome walkes by rule not by example lookes at truth not at numbers cares not so much what is done as what ought to be done Secondly it is better to walke or runne with few to heaven than to hell for company Thirdly if we looke at company we must runne with such as feare God who have set their faces toward heaven this is the most helpfull and fruitfull company these will further thee by their counsell example and prayers 4. To attaine in this race we must contemne carnal counsels carnall friends and the scornes of carnall men First carnall counsels Many will not runne with such a sect as they heare every where reviled and contradicted though Paul himselfe bee of that sect and such as adhere to his doctrine But in this way generally esteemed heresie must wee worship the God of our fathers Others will not runne in that way being all strawed with crosses but will choose a faire broad way though it carry them cleane from the marke Why doe they not consider that they leave the way wherein Christ himselfe walked and his Apostles and that the way to heaven is a strait way and few find it Secondly carnall friends and bad society is as a chaine to fetter and as a leaden weight hanged on the heeles of many that say they run for heaven These will perswade as Peter did Christ Master pitty thy selfe cherish thy selfe deny not thy selfe thy liberty thy reputation and force them not to stop onely in the race but to flye backe as Peter among a company of rake-hels will deny and forsweare his Master as fast as any Thirdly scorns of carnall men A Christian runner must not bee much moved or much regard the speeches of men Lookers on will have their sayings some will say thou runnest too fast some that thou settest out too late and a softer pace would goe further some that thou out-runnest thy fellowes but in hypocrisie and that thine eye and ayme is on
be sprinckeled which sprinkling notes the very applying of Christs blood to the soule of a sinner But when is this medicine applyed For time there is no application but in this â—â—fe no curing after this life no procuring of oyle after the Bridegroomes comming And consequently there is no purgatory no satisfactions no helpe from men or Angels hereafter Detestable is that wicked heresie of Bellarmine that the sufferings of the living helpe the dead three wayes 1. By way of merit of congruity 2. By way of intreaty 3 By way of satisfaction Contrary to that of Augustine Ibi erit paenitentiae dolorem habens sed medieinam non habens Repent they doe after death but without any cure That is the time of justice onely this is the acceptable time In vaine should you minister physicke to a dead man And faith then ceaseth with all the workes of it Seeing onely beleevers have the benefit of Cure above all things labour for faith Want faith thou perishest art deadly sicke without recovery Christ could doe no great worke in his owne Countrey because of their unbeleefe He that beleeveth not the wrath of God abideth on him Ioh 3. uls Hast thou faith be of good comfort according to thy faith it shall bee unto thee not according to thy money wealth friends but thy faith makes thee whole If God hath not given thee so much wealth so fine clothes so liberall fare as to others yet if he hath given thee so much faith he is liberall enough Oh that I had never so little a graine of faith but I have none so this blood can doe mee no good it is impossible for me to be cured But first hast thou none labour for it thou mayest have it If thou beleevest all things are possible Secondly distinguish betweene want and weakenesse of faith betweene the want of the grace and the want of sense If thou hast any faith never so weake as these grones desires prove then remember that excellent place Rom. 14. 3 God chuseth the weake in faith Hee makes choyce of thee then doe not thou refuse him And remember that the Cure was not ordained for Angels in heaven nor for Saints triumphant but militant that fight with unbeleefe corruptions and lusts If thou weâ—t perfect thou shouldst not need it If thou beest not perfect thou hast no cause to renounce but embrace it Come sicke as thou art come weary come bruised come despairing in thy selfe it is a medicine for the sicke a refreshing of the weary a builder up of the broken spirit nay and a quickener of the dead Here is that tree of life the leaves whereof doe heale the nations Let not thine owne unbeleefe be as a shaken sword in thine owne hand to keepe thee from it Remember the Text The whole need not the Physician but they that are â—â—â—ke Againe seeing there is a time to heale come in season Eccleâ— 3. 3 neglect not the opportunity get into the water so soone as the Angell moveth make benefit of advantages worke with God and the means accept the offers and invitations for thine owne welfare Thou mayest seeke oyle too late blessing too late the Word and faith too late and repentance too late Againe content not thy selfe onely to heare of this remedy but seeke to know that it is applyed to thee in particular and to feele the vertue of it in thy selfe as Paul desired to know nothing but the vertue of Christs death and resurrection Phil. 3. 9 10. Quest. How may I know it Answ. As Physicke taken into the body workes often so painefully that men are even at the gate of death in their present sense and no other but dead men so this Physicke worketh kindely when it worketh paine in the Party through the sense and sight of sinne and apprehension of Gods anger feare of damnation and utter despaire in themselves For this is the worke of the spirit of bendage namely generall faith in the Beleevers applying the Law and threatnings to their owne deepe humiliation No man can saile to heaven but by the gates of hell 2. As Physicke kindly working delivers the party not only from death but such humors as were the cause of his sickenesse at least that they be not predominant Even so must this Physicke rid us of our sinne and these peccant humors which were the matter of our sickenesse and that both from the condemnation and corruption of them 1 Iohn 1. 7. The blood of Iesus Christ his Sonne purgeth us from all sinne First from the condemnation of sinne this blood is shed for the remission of sinnes Galat. 3. 13 Christ redeemed us from the curse of the Law being made a curse for us Otherwise it must be with us as with him who in a desperate disease without Physicke must dye Secondly from the corruption of sinne both the disease of naturall and originall sinne and the leprosie of actuall sinnes Now looke into thy selfe examine whether this blood be a corrosive in thy soule to eat out the corruption of nature whether it purge the conscience from dead workes Hebr. 9. 14. whether it hath quitted thee as well from the dominion of sinne as from the damnation of it whether it hath brought thee to leave sinne c. Reason with the Apostle hath Christ dyed to kill sinne in me and shall I live to quicken it nay rather as 1 Peter 4. 1. forasmuch as Christ hath suffered for us in the flesh we must arme our selues with the same minde for that hee which hath suffered in the flesh hath ceased from sinne Thirdly as physicke is profitably applyed when it brings ease and rest having carried away the matter of the paine So is this physicke well applyed when faith quiets the heart by assuring it that Christ and his benefits are his and hath set him above the Law sinne hell death even in this life as a Conquerour and all this because he beleeves the Gospell Now come in peace of conscience and joy in the holy Ghost Beleeving yee reioyce with ioy unspeakeable and full of glory 1 Pet. 1. 8. When these take place instead of former gripes and stings of conscience this blood is soundly applyed For as nothing could cure the stung Israelites but the beholding of the brazen Serpent so nothing can pacifie the stung conscience but the blood of Christ lifted on the Crosse. 4. As after application of proper physicke wee finde a great change in our bodies as if wee had new bodies given us so after the kindly worke of this physicke we may finde our selves cast into a new mould this blood applyed makes us new Creatures new men having new mindes new wils new words new affections new actions new conversations Our strength is renewed to Christian actions and passion Wee are strong for our journey for our combate and strong to carry burdens with a strong