as many doe to the searing of thâ— conscience but to remoue them thâ— so 2. Tim. 2.16 comming out of the diuels snare 〈◊〉 all such barres are snares she may coâ— to amendement of life When the kinâ— of heauen inuited guests to the lamâ— supper one was letted by his oxen 〈◊〉 other by his farme another by his 〈◊〉 not vnlike vnto many in this despeâ— age who called and invited to felloâ—ship with the faithful to spiritual â—uing communion do thus reply I â— not do it but by neglecting my Cattel â—zarding my farmes displeasing my wâ— make my selfe a gasing stock to al men 〈◊〉 Oh foole were these as beloued as tâ— eie and as serviceable as thy hand tâ— sauiour if thou meane to follow hiâ— hath commaunded thee to pull them â—ut cast them away and contentedly â—o take vp thy alotted Cross follow â—im Nay were it that Dan. 6. Darius made lawe that none should make petition â—nto God for 30. dayes vnder pain of â—eing cast into the Lyons den euerie â—rofessour of Christ must rather then â—e Lyons den bar him from that or a â—y other holy exercise giue not onlie â—n eye or hand but his whole body to â—eath Better it is for me and thee to â—nter into the kingdome of heauen by â—auing a Lymme ey my whole body beâ—ind me in the aduersaries hand then â—king them away with me to haue â—oth body and Soule Perpetually torâ—ented in hell fire Hee that will not â—rsake father mother wife children â—nd all that hee hath for Christs sake when it standeth on loosing Christ or â—oosing them verilie he is vnworthie â—f any portion in Christ And if these â—ings which are not il in themselues â—ut by accident must not bar vs from any Christian dutie how much leâ— are things merely il in themselues suâ—ficient barres to hinder vs Churâ— callings deriued from the Son of perâ—tion Common-weall or rather coâ—mon-ill callings deriued from the Dragon the Beastes parent Reu. 13. must mâ—â— alledg thes for excuses One saith 〈◊〉 Emperour prince by Donation hâ— authorised me inuested me impoâ— this yoke on mee But oh foole if nâ— Emperour or Prince can before Gâ— his judgement seat alledge father mâ—ther wife life for sufficient barres lawfull lets vnto dutie what can thâ— or thou say in behalfe of bottomles â— Callings oh saith the domb ministeâ— can liue noe otherwise oh saieth â—dice-house keper I can liue no otherwâ— so saieth the theefe I knowe not hâ— to liue but by stealinge what then bâ—cause thou canst liue but by Euill thou content to goe to the Deuill thou be not then cast aside thes baâ— for 1. Ioh. 3.8 he that committeth sin is of â— deuil But if thou be contented to goe to the Deuill neuer say God forbid when thou wilt do that which he doth forbid then let the magistrate in due time hang thee vp lest otherwise thou liue to the death of many bodies and soules Alexander the Copper-smith could not liue except he did 2. Tim. 4.14 Euill to the holy man but what got he by it euen this prayer he got of Paul The Lord reward him according to his works which in plaine english is thus much The vengance of God light vppon him Though Paul thus imprecated by special instinct yet I can tel thee whatsoeuer thou art that liues by vnlawfull Calling and works Thou hast all prayer against thee for the Saintes euer pray That if men will not forsake false callings it will please God to roote them out of the Common wealth and bring confusion vpon their lewde exercises wild beats are not to dwell in the Lords mountaine nor Rats in the Lords commonwelth If we wil professe our selues Christians that is followers of Christ let vs manâ—fest the good meaning of our heart 〈◊〉 setting our hands to the remouall â— all Barres that otherwise may keep from performing anie part of obeâ—â—ence due vnto our God Some there be that can be conteâ—ted to remoue some Bar but not evâ—ry Bar if they put away one sinne thâ— will keepe another sin these haue 〈◊〉 the Hebrues speake an heart an heaâ— that is one heart for God and another 〈◊〉 the deuill one heart to embrace Religâ—on as Ioab had on hand for Amasa bâ— with the other hand they secretly stâ— Religion as Ioab did his frend But suâ—â— must know that God vseth not to pâ— stakes with the deuill he will haue 〈◊〉 or none The consideration whereoâ— caused Dauid to cry vvith my vvhâ—â— heart haue I sought thee O God Lot hâ— at first gone vnto the mountaine 〈◊〉 God had not fertile Ge. 19.19.20 Zoar bene a baâ—ting Barre in the way Naaman had bâ—come a good Israelite had not his 〈◊〉 lawfull calling of 2 King 5.18 supporting his master in the house Rimmon bene a Barre â—n his way One leafe of Coloquintida will mar the whole vessell of pottage and one Bar can keepe Christ and the Sinner assunder We reade that Caine murdered but once that Cham bruiâ—ed his fathers nakednes but once Saul spared Amalek but once Ezek. 11. Pelatiah mocked the Prophets sermon but once Iudas betraied his maister but once yet for that one sinne for that once committing it Cain was marked a Rogue for euer C ham not only in him self but in his Posteritie accursed for euer Saul left of God to seeke vnto the Deuel in stead of Samuel Pelatiah smit with sodaine death and Iudas left to trusse vp his carcase in a halter With â—his poore soule then arise with thine whole hart open with thy whole hart â—nd testify thy harts affection towards â—hy Beloued Iesus in not remouing som Barre but euery Barre seeme it otherwise as necessary as the Eye as helpful as thy Hand as serviceable as thy Fâ— And because these Barres to neâ—nesse of life will not easily bee remâ—ued the poore soule layeth not hâ— hands only on the Bars but first on tâ— Handles of the Barre that is she applâ—eth heart and hand to grype the Barâ— fast as at one Push if it be Possiblâ— her heart shal be patent wide opâ— to the spirit of Iesus Many seeme to lâ—bour the removall of inward and oâ—warde Barres vnto godlines but thâ— go so aukwardly vntowardly aboâ— that removall that no good is done long labour As Paul teacheth Tiâ—thie not onlie to warre 2. Tim. 2.4 5. but to warnâ— as he ought so would Salomon not onâ— haue vs to remoue our Barres but remoue them as we ought that is nâ— to stand dandling our lustes or trâ—ling the tyme in putting away the oâ—casions of sinne but euen at once if may be to cast them behind vs. So dâ— Saul the Commissioner who at tâ— first blowe cryed Act. 9. what wilt thou hâ— â—â—e to do Lorde he determined not first to goe sell his vnlawful commission and then attende on Christ but at the first setting that and all thinges else aparte hee betooke
because a man is as hardly to be stirred and pulled out of sinne as a man in a dead sleepe to bee awaked and to leape out of his bed As the Serpents sting darted into a mans legge doeth by litle and litle drawe the bodie to sleepe and that vnto the death the venome thereby the sooner exhaust of the heart so the Serpent and Dragon of Hell hauing pearced a man with his venemous dartes of Covetousnes Idolatrie Theft Adulterie Murther Drunkennes Lying Pride c. Hee couets onely that man would be tickled with the delight thereof and so sleepe by continuance in such sin because he knoweth the reward thereof will bee death Adam and Heuah the corrupâ— Roote from whence wee as corrupâ— branches do spring they having sucâ—ked vp the poyson of sinne loe they seeke starting holes Genes 3. among the bushes they goe so farre from desirinâ— to be awaken out of sinne as they fliâ— from the voice of God because theâ— would not bee questioned about theiâ— sinne but as Christ heere visiteth thâ— sinfull soule in the time of her sleepe so IEHOVAH there calleth out ouâ— Fore-parents examines them corrects them by whipping them out oâ— Eden Awake therfore you sonnes anâ— daughters of Adam that haue sucked vp the poyson of Murder Pride Adulterie covet to sleep therin accompâ— it a soveraigne mercie of God that hâ— calls vpon ye and vouchsafeth to visit yee Cain so slept in his murder as God Genes 4. marked him for a Reprobate Esau so slept in his belly hunting and neglect of holy things as God would not giue him to find Heb. 12.27 any place to repentance The Prophet Balaam slept so in Purse-prophecie as God therefore not only gaue him to Nom. 31.8 be slaine togither with the wicked 2. Pet. 2.15 but also to bee canonized for the leader of false Prophets and as the giver of ill example to all pievish Prophets in these last daies Iesabell so slept in 2. King 9.30 c. painting her face curious tyring her heade and other sorceries as God in just judgment gaue her to breake her necke and her painted curious flesh to become dogs meat Awake thou therefore that sleepest stand vp from the dead Christ wlll giue thee light Do nowe at last with this sinfull soul confesse thy sinne to God forsake it so shalt thou find mercie Dauid having about one year slept in his sinne was by the Prophet Nathan awaked who awaketh and crieth Psal 51. Haue mercie vpon me oh God wash me purge me create in me a newe heart c. vpon which humble and vnfained Confession and Petition he received this word from God * The Lord hath puâ— away thy sinne thou shalt not dye Thaâ— thou maist therefore obtaine merciâ— with David sleepe not in Pride vncleannesse Blood-thirstines prophannesse but awake and walke more warilie redeeming the time lost else feare leâ— the Lord swear in his wrath that thoâ— shalt never enter into his rest To daâ— therefore harden not thine heart bâ— arise out of thy Sin thou hast slept iâ— But mine heart awaked The hearâ— which is the seate of that facultie â— the soule called the Will vnder thâ— which is contained every Affection â— here put for the whole soul consistinâ— of the faculty of the Mind seated espâ—ciallie in the head vnder the which contained the interiour senses as alâ— of the Will especially occupied aboâ— the heart in his several affections Bâ—cause the Affections are seated in thâ— heart therefore wee say vve loue aâ— hate with our heart and though the iâ—teriour senses as Vnderstanding Coâ—ceipt c. be seated in the heade and therefore we say He hath a head able to comprehend knowledge to conceiue remeÌ„ber c. yet sometimes it is saide hee hath an vnderstanding heart but this improperlie Nowe that she saith But mine heart awaked it is as though hee should say Howsoeuer my flesh slugged and slept yet mine inward man or spirite vvas then not so sleepy and vntovvarde Here wee are to obserue her vpright â—udgment who condemneth the flesh because it slept but justifieth the spirit because it was waking A lesson which we are to learne namly to condemne what in vs is condemnable as also to â—ustifie what in vs is justifiable IOB had learned this lesson who when he was to set his worke before God his pearcing sight hee saith Iob. 9.30.31 If I wash my selfe with snowe water and purge mine handes most cleane yet shalt thou God plunge me in the pit and mine owne cloathes shall make me filthie But when he was to anâ—wer his kins-men charging him with hypocrisie he saith Iob. 26.5.6 God forbid that I should iustifie you I vvill not take mine innocencie from my selfe vntill death I vvill keep my righteousnes and vvill noâ— forsake it As IOB keepeth this equitie towards God and man so in this place the poore soule keepeth an equall ballance betwixt her Flesh and Spirit thâ— flesh a sleepe the spirite awake For â— man to say I hope I am as good a christian as any of them all and then to bâ— a sleep in Adulterie Pride Envie Murder c. Is to beare false witnes againsâ— Christs mysticall bodie which consisteth not of rotten vnfruitfull twiggs for such are Iohn 15.2.6 cutte off from the Vinâ— Christ neither shall such sleepie Matth. 25 10. foolish Virgins enter into the kingdome for the gate shall bee shut And for man in whome God hath wroughtâ— care of holinesse a loue of trueth foâ— such a one simplie to say There is nâ— one good thing in mee is to beare falsâ— witnes against the grace of God anâ— the worke of his spirit As the forme is common to the proude wicked so this is a spice of hypocrisie that would humble it self to the harming of Gods spirit or else a fruite of desperation to the daunting of Faith That her heart was waking what time Christ was calling her flesh from sleeping in securities bed wee are to obserue that there was in her a candle light by the glimpse whereof she in her conscience knewe it to be Christ or an heavenly power contrary vnto her vnregenerate body and soule that knocked althogh she had not willingnes yet to arise out of sinne A candle every man woman bringeth in their hand with them into the world that is Light of nature commonly called Conscience which is not so blind but it oft chargeth the heart of the Barbarian with some sinne as also looking vpon the Psal 19.1 Rom. 1.20 Heauens Firmament and other visible creatures they by that litle light are ledde to the acknowledgment of a God Lord that ought to be obeyed This light and knowledge is sufficienâ— to leaue a man inexcusable to judgement but vnable it is to lead a man to salvation And therefore Dauid saith Psal 19.7 The Lawe of God is a perfecâ— teacher as though hee would say the former teacheth
nor famine hath yâ—â— done good vpon vs a fearefull signâ— that the Basilik hath stoong vnto detâ— and mens hearts brawned with the fâ—â— of sin and made insensible and therâ—fore either incurable or not to be câ—red but by extreame rigour To daâ— therefore heare his voice lest to morrowe Christ depart Yet hee knocks â—ot only vpon the doore of thy heart â—ut also putteth his finger in at the Hole of the doore that is hee toucheth â—hy conscience or that light of nature â—hat every man brings into the world â—or making him inexcusable which is â—s an Hole prepared for Light as also â—or his Finger that should open the Doore While the Prophet toucheth â—hy conscience and the supernaturall Light is offered to the Hole of thine heart for enlightening the In-bred acâ—using light thou art in the way to Salâ—ation but if the saving Finger of God â—e once taken away from thy doore Oh plague of all plagues howe great shall be thy darknes A man comming forth of the Sunne into his Chamber is blinder than when he went out and thou after Christ shall cease shining vnto thee by his owne Prophets and so art left vnto the closet of thine own heart shalt be more blind and stuped than before the finger of God was vpon thee If the finger of God castâ— out thy devill of pride murder thâ— adulterie prophanenes assuredly taking away of that finger shall be hardning of thine hart and very haâ—ly after that will the keepers of 〈◊〉 house be dispossessed and that whâ— worse is ten to one whether eveâ— gaine the holy hand of God snal coâ— vpon thee for hauing before giuâ— the good spirit the repulse howe caâ— thou exspect his presence at anothâ— season This sleepie soule having sent hâ— beloued away with a sleeueles answâ— what ensueth he departeth He beiâ— departed what followeth I arose saiâ— she to open to my Welbeloued A triâ— time Shee ariseth to cope when tâ— Merchant is gone A right discriptioâ— of our crooked waies Christ cryetâ— Rev. 3.18 Buy on me Gold vvhite Rayment aâ— eye salue when he is gone then wee â— rise the qualitie of one that is rathâ— minded to play Bank rupt than for â— maintaine credit in the Lord his comâ—on-wealth and Citie of the Saints While the Phisition offereth his help â—ee repute him vile but when hee is â—one then we are redy to cal for him Well better at last than never Better â—is for Dauid after 12. moneths to aâ—se out of his sinne than to die and â—t therein better for Paul at last to reach IESVS than with Herod ever â—o persecute him in his members betâ—er for Zacheus once to make restitutiâ—n of pelfe falselie purchased than to â—e in the Devils debt and better for â—ee whatsoever thou art now to shake â—ff thy sin by vnfeigned arising thereâ—ut than with the reprobate to perâ—st in thy wickednes and so sodainly â—e togither with thy sinne swallowed â—p into the Hell of Hells Many and â—hese be hypocrites tell vs that they â—re risen from their sinne but howsoever their bodies be arisen to our judgment yet their heart and that God â—eeth is still vpon their halfe-pennie and of the aboundance of their vnhâ—ly heart their lips if we mark well â— oftentimes run over Pro. 28.13 Hee that coâ—fesseth and forsaketh sinne shall finâ— mercie Content not thy selfe with aâ— knowledging thy open-seene or tâ— known sinne to man offended theâ— by nor yet content thy selfe with coâ—fessing thy secret vnknowne sinnew to God to whome thy sinne is oneâ— knowne except herewithall thou foâ—sake the same If thou arisest in thy oâ—â—ward man to the satisfying of man dâ— likewise arise in the inward man evâ— with thy whole soule and strength fâ— the pleasing of God who is the Prov. 16.2 Poâ—derer of the Spirits This Rising from fâ— and errour is tearmed the First Resâ—rection or Rising Revel 20.5.6 Bleâ—sed and holy is he that hath place iâ— this first Resurrection or true Repeâ—tance heere made for on such the sâ—cond death awarded vnto the body 〈◊〉 soule in that great day of Doome obtaâ—neth no power That this Arising of hers was not hypocriticall and onely in shewe to man she in these wordes explaineth Mine heart being affectioned towardes him I Arose Howe came shee by this heartie affection it followeth Mine hands did drop down Myrrhe and my fingers liquid Myrrhe vpon the handles of the Bar. That the Cause is heere placed after the Effect is a thing common in all speach humaine and divine As for the liquid or thin Myrrhe it is here set downe as the cause of the Door-barres giving place Opening And indeed except after Christ by his Ministerie hath called vpon vs hee doeth therewithall inject and cast in by that hole and light of nature tearmed Conscience except I say he thereby convay in the Pure oyle of his Grace the doore of our harde heart will never open Though light flash in vpon our soule to the enlightening of the Minde yet without the oyle of Sanctification bee powred vpon our Hart the seat of the Will and Affections all light and knoâ—ledge will do no good What helpâ— the Naturall vvill vnto this Resurreâ—on as much as a streame running to the North helpeth the Bote to fâ— into the South VVhen the streamâ— turned backwarde by Art then stream is serviceable not before eâ— so our naturall Will free ynough run from the warme Sunne into chill North being once by God Grace converted and therefore Repâ—â—tance is called Conversion then not fore it becomes serviceable in work of this first Resurrection Iam. 1.18 God his owne Will saith Iames begetâ— by the word of truth As the worâ— God is the instrumental cause of Câ—version Regeneration so the free-wiâ— God tyed to nothing in man is effectuall moving cause thereto The Luke 10.30 c. passenger in the parable â—ing downe from Ierusalem to Ieriâ—â— wounded and left halfe dead as hâ— brought in onely to stop the mouth a proude Scribe who bragged of his â—ntegritie towards God his Neighâ—our as may appeare by our Saviour â—is exhortation verse 37. compared with the 29. aforegoing so Free will men who make that Passenger to be â—dam left but halfe dead in his will â—nd therefore even in nature to haue â—re-will to good must remember that God said Gen. 2.17 In the day thou eatest of the â—orbidden fruit thou shalt die the death meaning an whole not an half death As also that Adam himselfe acknowâ—edgeth that Gen. 3.10 He vvas naked not half â—aked togither with Pauls calling the Ephesians to remember how their Reâ—urrection was from Eph. 2.1.5 Sinnes and tresâ—asses wherein before they lay Dead â—ot halfe deade so Fre-wil men I say must learne that doctrine must expound parables not parables doctrin And therfore if by the passenger they wil vnderstand Adam let them by that Halfe-Death vnderstande that which â—he Scriptures deny not namely to be the
brazen-fast like an hedge-hore did with Gen. 38.14 a vaile ouershadowe her face Holy Rebecca vnder standinge that Isaac her hoped-hus â—and was comming towards her she couered her bashfull face with hâ— vaile so meete him Gen. 24.65 Aâ— Ahimileck reprouing Sarah for hâ— want of shame in hauing after a soâ— denied her husband doth tel her thâ— Gen. 38.14 Abraham vvas the vaile of her eyâ— that is should haue bene as a vaileâ— couering of her more modestie By â— which appeareth contrary to maâ— their ignorant assertion that the Vâ— was a couering for matrons not prâ—fessed harlots Thamar her sitting â— the hie waies caused Iudah to demehâ— an whore not her vaile Let the vaâ— therfore for Ciuil vse remaine a rigâ—â— Ciuill and matronelike wearing â— Scotland it is much vsed in hy loâ— Germanie most common and I thinâ— euery wher more frequent then in Eâ—gland excepting such places as wheâ— they et forth their painted faces saile What is it that the spitefull miâ—sterie doe with her They take away â—vaile that is they take away the coâ—â—ing of her bashfull face that so shee may seeme to all the city an Harlot The terme of modestie taken away how reprochfull shall that person be But how doe they this I will not say they disgrade her as father Latimer was vn-vailed But I say they at least spoile her of the ornament of Credit they rob her of her good name that â—is by proclaiming her Schismatike from the true faith by proclaiminge her obstinate in some fundamentall point so consequently an heritique when the dragon with his horns cold not push the Revel 12. woman and her seede to death then his filthy mouth spues out corrupt waters after her and the prophets like frogs com out of the dragons mouth go croking vp downe to incense the whole city of the world against Iesus his spowsesse Neuer is there a notable mischeife practised in a common-wealth but some hob gobâ—in priest is in the one ende of it I am not so young but I haue seene that thousand besids me haue put it dowâ— in their tables Probatum est And here oh my God let mâ— earth wormsmeate debate this oâ— question what is the cause that coâ—ming into diuers places and teacâ—ing nothing but truth and such trutâ— as the aduersarie Cannot convincâ— nay dare not appose to diuers suppâ—sed Brethren Cannot abide to se thâ— multitude of people following or â—pairing to my exercises But thâ— straight deeme my credit to be theâ— discredit the Lords haruest reapâ— by me they deme they owne losse â— though the Lords kaies should be pâ— vnder their owne onely girdle Whâ— is the cause that I but seeking thy glory and the peopls saluation the citiâ— wall-watch do often times rise vp against mee saying of me as the Sodâ—mits of Lot Gen. 19.9 He is come alone as a straâ—ger and shall he iudge rule Surely tâ— God I now perceiue the cause of tâ— correction to be my late reformatâ— â—y Repentanc shaped forth at my own â—easure I hauing before neglected thy â—imely voice thou now giues me into â—he hands and power of counterfait Cant. 1.6 Companions that haue a looke but â—o true loue vnto thy voice what then â—emaineth oh my God should I therfore desist leaue of to goe forward my head Iesus preching so powrfully as the catching hearers durst not but commend him the proud Pharises to them hearers returned this speach Iohn 7.48.49 Do any of the Rulers or Pharises beleeue â—n him but this people which know not the â—lowe are cursed I see the same lot light â— on my master Iesus but with a difference He was punished in thy wrath because our sinne was vpon him he was to be plagued euery way for our sinne as for this dealing against mee thou stirres it vp not as a plague but as a correction for my former neglegence and therefore may more comfortably bee supported Onely oh my God in due mee with patience loue faith vnfeined discresion holy peâ—seuerance in thy feare and then exeâ—cise me as thou wilt bee it by lashinâ— magistrate or false brethren Giue mâ— as willingly to passe through bloodâ— stripes as sweet oyntings giue mee â— cherfully to passe through bad repoâ— as good report through pouertie aâ— through riches through death aâ— through life and then a figge for their railinges for their lashings for their vnvailings The poore Soule distressed thus within through the not beholdinge the comfortable face of Iesus and oppressed without first by the vngodlie Ciuill magistrate then by the virulent tongued Prophet or Ruler Ecclesiasticall what doth she Doth shee now desperately cast downe her Crosse turne to her bed of ease and worldlie rest againe Doth she curse the time that euer she Rose to follow Religion doth she recant her Resurrection and subscribe to the Ecclesiasticall Vultures Doth she cry out oh my soule oh my body I am â—t able to indure longer this burden and â—herefore farwell Iesus here is an ende of my pilgrimag Good Iob saith that Iob. 16.12 14. the â—ord had taken him by the necke beten â—im that hee had broken him with one breaking vpon another and that hee did â—ou vpon him like a Gyant but as al that cold not either cause him profes himselfe an hypocrite for so hee had lyed of himselfe nor yet could make him cease his hope in God his Redemer so neither could the Sea of surging calamities beating still rebeating vpon her cause her either to profes her selfe an heretique Schismatique nor yet cause her to desist hoping in her welbeloued therefore forward she goeth in her pilgrimage Behind her she leaueth the lashing officers Civill behind her she leaueth the lewd Cities ministerie counterfait Companions false bretheren by what name or title soeuer they were termed Were they Lord bishops Deanes Archdeacons Parsons Vicars Curats or were thâ— lewd Pastors Doctors Elders Deacons whatsoeuer they were wickeâ— they were Such as wold haue had thâ— Poore Soule to haue slept with them 〈◊〉 the Deuell for companie sake Behinâ— her back she leaueth them as Lot lefâ— Sodome and as the Lord would haâ— his people to Rev. 18.4 forsake spirituall Babâ—lon The poore soule hauing after much turmoise escaped the hands of the Cities watch she Iere. 50.8 like an hee Goate befoâ— the flock goeth marching on with heâ— face towards mount Sion the City oâ— Dauid euen of Iesus annointed Sheâ— lift vp her feet as did Iacob flying from Esau ceaseth not plodding forward not looking backe with a repenting ey as did Lots wife vntil she attaineâ— the sight and presence of Ierusalem daughters Being falne vpon their coâ— what saith the poore distressed Soul vnto them This she saith I charge yâ— oh Daughters of Ierusalem if you meâ— my Welbeloued what shall you tell him that I am sick of loue A petition she putteth vp vnto them first
Mediatours 1. Tim. 2.5 For there is but one Mediatour betweene God and man even the man Christ Iesus but improperly are they so called namely because as faithfull feeling members they communicate to the Lord their fellow-like miserie therfore it is that the Saints interceeding for any their poore members they come vnto the Father not by theâ—selues but by the Sonne for his Reu. 8.3 Cuser is onely Gold and in him is the Fâ—ther vvell pleased Let the Saintes departed haue their due let the Sainte liuing haue their due neither to either or both do attribute the Lords due But what would shee haue them to impart to her beloved namely this That she was sick of Loue alluding vnto a Virgin over-rapt with an amorous conceipt who by reason of her Betrothed his absence is ready to sound and to passe away in a loue-qualme Dauid but wanting the Tabernacles presence he Psal 84.2 faynted howe much more would hee haue fainted and faultered vnder loues affection if so he had lacked the feling presence of his God that could not be contained within any materiall Tabernacle or Temple Shee here was arrived at the Lords Tabernacle namely at the societie of Saints but shee yet attained not the comfortablâ— face of him that hath promised thaâ— Where two or three are gathered togither 〈◊〉 his Name there in the middest he will be She sees the body but not the Head She therfore maketh suite eye chargeth the body by reason of that dutie which is owing from member to member to acquainte her beloued with this namelie That she vvas sick of Loue. She that before would make no better vse of Christ his knocking at her dore must now be glad to seeke after Christ and knock at his dore She that before would not make better vse of Christ his priuate petition must now be glad to come vnto Christ by publike petition and that vnder the broade seale of his church when Christ knocked called suited she lay snorsing in her sinne just therefore that now shee knocke call and suite vnto Christ though come out of sinneâ—ey she who before for keping fellowship with the City had neglected fellowship with Christ and his mystical body just it is that now she should come vnto Christ no other way but by fâ—seking vnto his body An acquittanâ— for sinne is not so easily woon Maâ—â— thinking they haue it goe vnto hell iâ— a dreame many feeling the want thâ— of do labour for the plakard of Remâ—sion but seeking for it where it is noâ— they pop into hell without it Somâ— feele the want labour for supplied that Grace and quickly haue it by reason they come roundlie off at Christ Call Others finding their box emptâ— of that quittance do labour for it bâ— obtaine it at leasure by reason of theiâ— former rude behauiour to their Caâ— Turne not therfore God his gracâ— into wantonnesse if thou do then expect either to haue thy conscience sâ—red with ane hot yron that so thou maâ—â— passe vp and downe a Goate brande to hell or at the best awaite a black glooming day wherein thy soule shâ— be stripped in the eyes of manie anâ— thou in body and soule whipped froâ— one place to another before thou oâ—taine the heauens-charter of sins reâ—ission Isa 38.14.17 Hezekiah chattered like a â—rane and mourned like a Doue before 〈◊〉 had assurance that his sinnes were â—â—st behind Iehouahs back neither was Dauid who so oft was bet in the lords â—orter vnacquainted with passing â—hrough this fierie fornace before he â—â—s fit Golde to receiue Iehouahs imâ—resse But as their comming vnder his lash correctory may fear vs from â—allyinge with repentance so their â—nce meting with the Sun-shine counâ—â—nance of their beloued may teach â—s not to dispaire of mercie consideâ—ing Iehouah desireth not the death of â— sinner but rather that hee would reâ—ent and liue Lastly for some necessiâ—e vrgeth brevitie that perplexed â—â—ule may vndoubtedly beleeue and â—â—pe for happy release who truly can 〈◊〉 My soule is sick of Loue as Dauid â—â—de Psal 42.2 My soule thirsteth for God If God haue giuen thy soule to hunger 〈◊〉 thirst for righteous things it is because hee is minded afterwarde to 〈◊〉 thee As a prudent housholder wiâ— there bestowe his meate where fâ—â— he perceiueth appetite hunger sâ— the housholder of the Church eueâ— Christ Iesus reacheth there forth hâ— hidden Manna where first hee perceiâ— spiritual appetite Need maks the nâ—ked run and hunger breakes the stoâ— walls neither will any thing stop stâ—â— or quench the soules want the soule wish Cant. 8.6.7 for loue is strong as death devâ—ring as the graue like to fiery coales and vehement flame This Loue of God waâ— not in Cain in Esau in Achitophell â— Iscariot for if it had Cain had not beâ— finallie impatient Esau had not nourished fury in his brest Achitophel wolâ— haue thought no shame that the loâ— should haue shamed him in frustrating his delphik-like oracle nor woâ— Iscariot haue demed Christ his oblatâ—on insufficient to saue him If wee would not bee driuen inâ— these straites let vs preuent that 〈◊〉 timely Resurrection from Sinne. If wee haue slept away the third sixt ninth and tenth houres yet let vs not now at the last houre shame to arise goe into the Lords blessed vineyarde and there labour with others for the peny of promise Euery man woman in that vineyard worketh in some honest roome and holy calling one bearing the infirmities of another labouring to doe all their things in loue Awake therefore oh Sleeper arise it is day nay the Sun is redy to set and to leaue our horizon Christ tendreth his mercy as yet but after Sunset catch christ and mercie where thou can I haue no promise of mercy for thee Happie is â—he who by others harmes is more warie let this sinners affliction feare thee from sleepe and let her patience and discreit cariage lead thee vnto the infallible Vision of peace where peace of conscience is not finally failing howsoeuer sometimes it stands a far of for a season Serò sed seriò surgit An Animadversion SOme from my Epistle to Englaâ— prefixed to the Sommons to Dooâ—day would gladly collect That I heâ— vnlawful for a Pastor of the new Testamâ— Church openly to rebuke open sin Such 〈◊〉 know that I neuer was so absurd naâ— would haue them to know that I woâ— not onely haue publike sinns publiâ— rebuked but which more is I doe leeue that such offenders not satisfy the congregation by apparant humâ—ation vppon the Churches rebuke â— Church ought first for keping her sâ— vnleauened secondly for the humblâ— such sinners without delay to excomunicate such Because of Salomons speach Prov. 26 I haue said now no more but becaâ— of his next speach vers 5. I haue saâ— thus much and so an end