he is and do's when hee 's most himself but a gracious man when he is himself least of all when hee 's most himself selfrenued can he fall into sin hence may be said not to sin Man when he sins is not apud se in his right minde but doe's ex se ire go out of himself and therefore repentance which is the change of the minde and man by which he comes from a depraved to a renued self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that imports recovering of wits lost wits and is of some translated after-wisedome the parable of the lost son conduces to the cleering Luk. 15. 17. A man in â—uch a pang â—f passion is â—id by an unâ—suall phrase â—on esse apud â— and as 't â—ssen's ad se â—diisse to reâ—rn to himâ—â—lfe of this he craves his portion takes it leaves his home and fathers bosome travels goes far as farre as he could spends his substance on his lusts living loosely but want makes him a servant and brings him to live on husks could he get them but all this while he was not himself but having received a sence of sin next a sight of the meanes of escape from it which was Gods way of striving to bring life againe into his dead child he breathes after home not being judged according to what he was before but according to what he was when he came to himself ver 17. which appears by the sequel from the 29. ver to the end of the Chapter for when his brother accused him to his father for what he had been and done no notice is taken of such things nor answer given as was expected but words of grace and favour are in the reply Thy brother that was dead is now alive he that was lost is now found q. d. Hee 's now another manner of man there 's a truth in what thou sayst and I know it very well but he was mad when he did those things was not himself was dead but the case is altered tell me not what he was and did but what he now is and doth thou wouldst have me kick and kill but I le kisse t is my live child my found child hee 's now come to himself there 's a time when God doe's and will make it out to his children that their former sins shall not be reviewed t is that they are and shal be which his eye is upon his heart most in Is not God a good Father hee 's all bowels very pitifull and of tender Jam. 5.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 31.34 mercy one of many commiserations saith the Greek word I le forgive their iniquities and will remember their sins no more God do's Hanc veniam â—etimusque daâ—usque vioisâ—im forget as well as forgive and forget all he forgives Christians this God do's for you what do you for each other we aske pardon let 's give it ARGUM. 5. SECT 5. EVery man is and do's in Gospel account that which he is do's in sins consummation in the finishing of sin but the espoused of Christ do's not consummate â—â—m 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin finish sin therefore are they said not to sin Sin when 't is finished brings forth death viz. When full perfect compleat throughly and exactly made an end of as the word is but no sins of Saints do thus terminate are thus mortall can thus kill them sins of Saints were crucified in Christs crucifixion can never so revive in them againe as to bring this death upon them They do not crown sin the end crownes and proves the action good or evill Exitus acta probat and end imports Finis coronâ—â— opus perfection i. e. an exact performance of the action sins in Saints are broken uncocted evils not digested into full groath and full strength hence are they said to be mortified washed clensed take an instance Passion flowing thence 1 Cor. 6.11 where the grace of Patience is not whole but broken wounded and maimed not perfect passion t is not commander but commanded not in them as in others they have but their pangs and fits of such furies do but start and startle into sin t is not long lived in them and that little dying breath it ha's is as soon expir'd as inspir'd as soon out as in they 'r not constant in sin sed contra some do something about sin little against sin Peccata saepe radiuntur sed non irradicantur is most true of some These are not such sin in them has its deadly wound the axe is laid to the root on 't ruin'd it is or will be ARGUM. 6 SECT 6. EVery gracious man is in the accompt of God and his Gospell that which he shall be in the state of perfection hereafter but men of grace when men of glory in perfect state shall be spotlesse have no more power to spot themselves hence are they deemed spotlesse here by imputation I meane God faith the Apostle cals things which are not as though they were t is granted hee'â— not that he shall be in fulnesse but hee 's Rom. 4.17 Non quoad toâ—um sed quoad â—râ—dus â— John 3.2 that he shall be in truth Christ minds not so much what we are as what we shall be We are now sons saith John and children have their spots as the Scriptures speak but it appears not what we shall be for we shall be like him and as Christ is 1 Joh. 4. 17. so are we in this world he minds not so much what image we have marred as what of God unto us hee 's made hee 's made holy and holinesse to us comely and comelinesse to us hee 's said to forgive forget sin not to minde to remember it no more he has a greater memory of his peoples vertues then vices thinks more on their future then present state The first borne heire of a rich man is in the account of his father wealthy say he has nothing but necessaries because Though he has little in possession he has much in reversion if he lives too 't So here a Christians comelinesse is not so much in possession as in reversion not so much in his owne as in Christs own hands yea the life of his lustre and grace though in his owne possession yet the meanes of preservation is not within but without him in Christ his head from which well of Life he draws all his waters that are living in himselfe dying things absent and far from us are made present and nigh to us by imputation and fidei mendica manu promises afar off were seen and embraced Heb. 11.3 by Abraham where the Greek has it he saluted them kissed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab a 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in the promise and was interchangeably kissed of him when Christ was then afar off and not incarnate yet were they drawne together by mutuall
as though they were Holiest Majesty pleaseth to overlooke greatest impuritie sinnes of Saints are superlative as acted under the received Soveraigntie of Christ their King yet behold a wonder Saints sinne and doe not sinne have spots and are spotless Exod. 15. 11. it s his saying who 's wonderfull in Pro. 10. 12. holinesse There 's a sin-covering Love which has covered and conquered corruptions of Saints yea multitudes by multipli'd pardons her sinnes which were many are forgiven Luk. 7. 47. her this bids the godly Bee of good cheere Saints sins are ever before them yet cast behinde their God My sinne is ever before mee Psal 51. 3. sayes the soule in Languor and then makes melody with her fathers love Thou in love to my soule â—sa 38. â—7 hast cast all my sins behinde thy backe Their Crimson sinnes have lost their colour and had their Sepulture in their Saviours wounds their foule sinnes are lost in this open fountaine to whom themselves are a fountaine sealed yea Zech. 13. 1. his fountaine of purest springs and fairest gardens Thus speakes hee whose lippes like Lillies drop sweet Cant. 4.12 15 smelling Myrrhe There 's no spot in thee Cant. 5. 13. The word in the Originals of three Languages imports any out-ward blemish in the body as blind lame or deformed in any limbe or Levit. 21. 18. 21. Deut. 15. 21. and 17. 1. Rev. 14. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee Mumâ— quo verbo Lâ—x illud frequenter reddunt Macula â—â—abes vitium part and is here fitly appli'd by the Holy Ghost to blemishes in the soule h. e. sins vices and spots of the inward man Christ when he wooes his Bride to winne her works over those miracles on her soule which he was wont to worke upon bodies of old makes the blinde to see the deafe to heare the dumbe to speake the lame to walke and the dead to live againe sets all to rights where he comes to cohabite Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spotlesse and a Christian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too they are both immaculate their union grounds it so in the Text the Spouse is said to have no spot in 1 Pet. 1. 19. Eph. 5. 27. Vâ—â—ij expers irreprehensibilis in quibus nec momos invenit quod carpat Cornelius a Lapide her too That place in the first of John the third ninth verse gives you a light into the opening of this phrase of speech Hee that 's borne of God doth not commit sinne for his seede remaineth in him and he cannot sin because hee 's borne of God he sins not viz. unto death as some will he sins not viz. he resists sin as others he sins not viz. as a servant or subject of sin say a third sort Propriè significat rem aliquam certis qualitatibus orno dicitur enim à nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qualis Leig Câ—â—r Sac. the Greek is very emphaticall and signifies so to sinne as to make a trade of sin to make it ones work and businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. hee do's not act the sin do's not sin artificially as doe others ha's no art in sinning though he act it he do's not art it do's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make much of sin not curiously and industriously adorne and set it forth with all art and skill as the word properly imports One place more in he eight of John and the thirtie fourth verse where tâ—e same word is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever committeth sin is the servant of sin but the best of men commit sinne even of them who are Christs own servants freed from sin the meaning then of that place is this hee sins as a servant of sin who makes sin makes a trade of sinning So in the Romans that which our translation ha's Fullfill not the lusts of the â—om 13. 14. flesh the Greek ha's it Doe not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the lusts of the flesh Hee that committeth sin is of the Devill sayes the Scripture that is that creates sin for sin is the Devills Creature his workmanship and his Children his John 3. 8. works they will doe said Christ to the boasting Jewes There 's no spot in thee some spots are not the childrens wee 'l shew which they are next in what sence they 'r spoken spotlesse how and why so called SECT 2. 1. UNpardonable spots are not the Spouses shee cannot out-sin pardons shee may sin away the comforts of her body but can shee sin away her soule an unpardonable sin is a sin unto death such killing crimes shee perpetrates not sinnes against the Father and sins against the Sonne may be forgiven but sins against the Spirit shall ne're be forgiven shee s on the other side the grave of the last sin mentioned shee has no sin that God has not pardoned hence her sin is not now iniquities of Israel are sought for and there are none and Judahs Jer. 50. 20. Mr. Caryll on Job Chap. 7. v. 21. p. 717. sins shall not be found because pardoned as was promised as Jeremiah hath it pardon of sin destroys sin as to forgive a debt is to make it no debt so a pardon'd sin is in Gods account no sin pardon of sin is our acquittance from sin our quietus est sealed in the bloud of the Lambe all proscesse at Law is to to such staid prohibited as to them They have a Propitiator hee 's their propitiation saith John in Hebrew Copher he coffers up as 1 Joh. 2. 2. it were and covers all their sins hee 's their covering the Apostle seemes to speake him so in allusion to the Arke covering the two Tables within it The mercy-seate covering the Arke and the Cherubims covering the mercy-seate and one another so Christ has covered a Christians sins all his sins and the curse sins demerit and him has the Father set forth for the remission â—om 3. 25. of their sinnes set forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pointing out the same thing even with the finger as the word is for remission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the relaxion â—iodaâ—e or releasement of sin as of bonds or fetters as the Greeke has it Christs Love cannot sin an unpardonable sin O Spouse speak thou â— full descripâ—â—on of the sin â—gainst the â—oly Ghost canst thou doe despight to the Spirit of grace persecute the known truth and the Author thereof sinning willfully what canst thou after Heavenly illumination partnership in the Spirit tasts of Heavenly gifts with the good word of God and the Powers of the world to come decline Father Sonne and Spirit prove an Apostate fall away and sin remorslesse thou canst not sweet Lambe is never Bride of his served him so had such straitned bowells towards him such sinners cannot be renewed by repentance shall never have
pardon in this world nor that which is to come 't is the saying of Christ the Judge and why for thou actest afresh Crucification of Christ to thy selfe art a Caitife shame-Christ fresh-kil-Christ Quasi dicat Christ was alive to thee and in thee not only in patefaction and manifestation but in operation but now he that lives in himselfe to others is dead to thee and with the life of Christ hast thou lost the life of all that 's good for thy better part how will hee quicken thee no more never intreate wooe or beseech thee any more never wil heavenly gales of the Spirit reach thy heart more Who reads these lines that trembles at truth and is void of regret now all ordinances duties services are life-lesse love-lesse to such a soule who will cry when too late as hee I wretched in my selfe dying Nil misero vivit moriente mihi nothing is alive to mee But I feare sometimes may a loyall soule say this is my spot and I have find in this very kinde I would faine know the worst by my selfe an universall hardnesse of heart attends it There 's a twofold hardnesse of heart one in those who never did or can sin in so high a measure the other in them who are flagitious in this highest degree of sinning hardnesse of heart in the first sort is like the hardnesse of water congealed an Isicle or Icie hardnesse which is such as that for some season it may bear burdens of weight and bulke but when once the Sun with its lasting heate of raies and beames smiles upon it dissolves melts away into its owne liquid moisture as at first so here poore soule thou criest out I have a hard heart O what shall I doe I reape no good from the word or works of God thrive not under thriving meanes and sometimes sayst thou hast sin'd this sinne Consider sad soule thou art hardned but by fits thy winter lasts not long thy summers Sun is coming and brings along with it the Sabbath of those thoughts Jesus Christ will shine out unto thee with a continued smile and then thy hardnesse will loose it nature mercy can mollifie such in a matchlesse manner Peter Math. 26. 70. ad sinem Luk. 22. 54. to 63. a good man yet had he a very hard heart for a time an unworthy unkind servaÌ„t to his Master the while when sweet Christ was had to the high Priests Hall hee would not own him was ashamed of him followed him a far off and when he had entred the House denâ—'d him did it thrice bound his sayings with an oath and a curse to prove he knew not the man yet for all this kinde Christ by one look of Love thawed his frozen hard heart that it melted like wax in the sight of the Sunne he wept bitterly not without cause But secondly hardnesse in such as have sin'd this sin is such as is the hardnesse of a Stone a stony hardnesse which the more it hath of the Sun the more its hardened still such wax worse and worse and after the hardnesse of their hearts heap up the reward of misdeeds hence the same Sun that softens wax hardens clay makes the soft iron hard and the hard steele soft the hot fire coole and the cold water warme Have such their hearts broken by judgements the hardnesse remaines still save that 't is dispersed into severall parts broken parcells as a stone that 's broken all to pieces is a stone still retains its hardnesse in the least of its parts as truly as when 't was united and in the whole thereof There hardnesse is Homogeneous Homogeneum est quod constatâ— ex partibus idem nomen cunâ— toâ—o habentibus Keck System Log. l. 1. c. 22 like that of a stone each small portion retaining the nature and name of the whole Quaelibet pars aqua est aquae every drop of water is water and every sparke of fire is fire so is such hardness though dispersed divided taken in pieces such may have their legall fractions but strangers they will be to all evangelicall contrition and spider-like sucke they poyson from the same flower the Bee sucks honey 2. Losse of feeling and alienation from the life of God as Paul to the Ephesians speakes darknesse Eph. 4. 18 19 of understanding and blindnesse of heart Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardnesse brawninesse a hoofe upon their Collum obductum Trap. hearts brawny brests horny heart-strings a metaphor taken from hardest hands of hardest labourers under a dead and dedolent disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deâ—olentes Desperantes Moâ—tanus desperately sinfull and remorslesse fearelesse of the Majestie of God to which is added a cauteriz'd conscience like Devills having nothing to doe with God loth to be tormented before their time and a contracted hardnesse through custome in sin so as neither Ministry nor misery nor miracle nor mercy can molifie their hearts being dry stiffe inflexible and sencelesse impenitent having a lifelesse frame as to the use of means being bereft of all and singular checks of conscience sinning unsmitten and not at all wounded in Christ his wounds the last degree and fullnesse of that sad alienation from the light and life of God Men when so sick that their excrementalls passe through them insensibly are then mortally sicke we say so such can thinke speake and act any thing all lasciviousnes and uncleannesse that with greedinesse voide of all sence and feeling which argues they have the initium pregustion beginning and Vide Mat. 13. 13 14 15. first tast of spirituall and eternall death already hence matter of holy and heavenly Melody is to them Simulata sanctitas est duplex iniquitas as Musicke in a dead mans eares or language to a stocke or stone which penetrates not That the Quondam high flowne but now â—ouly and low fallen professors of this age be not of this number faxit deus it is my desire if to God it seeme good O foolish and unkinde can loosenesse of life speake out your love to the Lord blush you not at all when you looke on the Lambe that was slaine must he indeed be twice slain what by you is Iscariot alive still can you like Caveatur osculum Iscarioticum that kill Christ kisse and kill together what againe and againe were not his wounds widened before canst thou adde afflictions to his bonds who owned and reliev'd thee in Chaines sought thee out and refreshed thy bowells Canst thou thou that didst once cry up Christ be vicious when he is gracious avertat deus Sipio when an Harlot was offered Vellem si non essem imperator him could say I would if I were not a Generall say thou if I were not a Christian will some doe so much for their honour and canst thou doe lesse for thy God SECT 3. 2. THe spot of presumptuous sin is not the Spouses that 's the great
cup of wrath death and hell to his head and seest him sigh sing and smile for thy good canst thou break that cup of trembling on his fair face and not have thy heart fettered with Christs silken love-cords which are softer then oyle sure his love applyed to thy heart heartily will make thee ingenuous free thankful respectfull Solomons honey and Sampsons Dalilah are sweet drinks that swell some who are after glad to vomit them up againe and are pained with sickness at the remembrance of them but 't is not so here that love that Christ ha's from us is better bestow'd and stout-hearted sinners I le tell you your doom Christs love comes neer you but you fly from it you wil need mountains to fall upon you and hide you from his presence sweet Lambe that he is that 's an hell-like Laâ—ere erit impossibile apparere intolerabile Anselmus sorrow yet must be suffered when to hide t will be impossible and to appear intolerable O think on the day of Christs appearance when hee 'l speak with a voice like thunder I am he behold the man whom ye have crucified the sides that you Ego sum ecce hominem quem crucifixistiâ— ecce latus quod pugugistis ecce vulnera quae in fiaeistis Rev. 1.7 have pierc'd my hands and feet lo see the wounds you made and this will he say when he comes with clouds every eye shall see him and they also which pierced him and all kindreds of the earth shall waile because of him They shall look Iisdem quibus videmus oculis flemus and lament then a good conscience towards God will more bestead then all the treasures in the world SECT 3. 3 LOve him and live to him who Plus valebit conscientia pura quam marsupia plena Bern. accounts thee lovely truly without halting wholly without halving let Christs love be thy patterne a Sea of love ha's a bottome an Heaven of love a brim but infinite love is limit-lesse such is his the infinite love of God in Christ moves in a circle of life Christs heart is the spring and fountaine there all rivers and streams of love meet as a congregation of all good and ther 's the Ocean the Sea of love and lovelinesse Christs Chariot runs on wheels of love and the pace is easie and sweet and he breath 's with Probatio dilectionis exhibitio est operis Greg in Evang. Hom. 30. Mat. 22. 37. his Aura levis his gentle gales that are cheering that thou maist breath like him Christs love is an Elixar which by contaction if there beany dispositioÌ„ of goodnes in the same mettal t will render't of the same property it selfe is 't is a rarity a great one and a merveilous Lenocinium inticer of desires Luk. 8.4.7 Melancthon One conflicted under the pangs of death and at last comforted breath'd out her thoughts thus now and not till now understand I the meaning of those words Thy sins are forgiven thee then and not till then it should seem was heart rais'd and ravished with unspeakable love to this lovely Lamb which love is the fruit of remission of sin t is a sad thing to have a selfish circular love that ha's no center but self ascends no higher goes no farther Among the Romans they who were saved were wont to crowne him that saved them and to honour him as a father all their dayes so Christians should take the Crowne of glory of all their salvations and good â—uot verba â—â— absurda actions and set it on Christs head who best becomes it he that speaks of himself seeks his own glory said Christ selfe-seekers and Thrasos boasters of your selves wher 's your esteeme of Christ is this your best 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 example you give 1 Tim. 4. 12. Magno conatu magnas agere nugas Magni nugatores 1 Tim. 6.4 do's this make the stampe on your coyne then it 's not current with Christ Some are in Pauls language proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blown and swolne up knowing nothing aright and as they ought to know a tumor in the body is a symptome sad enough in the soul saddest of all doters on questions and strife of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 question-sick the best successe whereof will be languor in the end such must be withdrawne from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand off keep at a distance from such knowledge Socrates without love is like raine in the middle region that was a grave speech I know that I know nothing Some get the tree of knowledge but loose the tree of life saies one Apostates from first love frowne on your faces some are at first warme next luke-warme of a middle temper but at last freezing could in affection to Christ SECT 4. 4 Follow thy husband begin Principlum fervet medium â—epet exitus ulget Hymnus evangelisisslmus w th thanksgiving sing to this Jesus the Canticle most evangelicall as thou didst put no bounds to thy self sinning being now saved from it put no bounds to thy thanksgiving Ingratitude say some is a Monster in nature a Solecisme Let thy modus be sine modo Bern. Luk. 1.68 Arbor honoreâ—ur cujus nos unbra tuetur in manners a Paradox in grace damming up the course of donations divine and humane We respect the tree who 's shade's our defence Thanksgiving was Luthers Sancti crapula the stomack should be full out and then there 's no ease or rest till the heart 's unladen in Christ ha's God let thee see thou' rt sinlesse that he has put away thy sin then cover 1 That thou maist do and suffer as much and more now sin is pardoned as thou wouldst have done and suffered for a particular knowledge of it before thou hadst it then thou wast all action to have it nothing was irksome which was a leading meanes to it O then what running to God and the godly for information what praying hearing reading and enquiring was there then then thou thought'st it more worth then are worlds and what 's the mercy the lesse because out of Christs hand into thine owne 2 Be active in sanctification because formerly thou wast passive in regeneration and in Gods the Agent mans the Patient then 2 Cor. 7.1 making satisfaction for the transgression having through great and precious promises received the divine nature where 's the clensing from all filthinesse of flesh spirit 3 Spend and end all thy dayes in meditation and admitation of what the Lord thy God ha's done for thee who was once under the curse the law the lash cry as the Prophet O who is a God like to our God that parclons iniquity transgressions and sins Micha 7.18 19. who delights in mercy and casts our sins into the depths of the Sea wonder thou art not so vile as the vilest in Gods esteeme that he beares thee any good will gives thee one good word
can speake so well and thou deservest so ill that thy name do's not stink with God what but free grace full grace rich grace has put a difference 'twixt thee and other men lay then the blame of future sufferings upon thy sinning and let every unkindnesse in carriage towards Christ be killing to thy very heart and ponder his great goodnesse till all time be lost in eternity SECT 5. 5. TAke thy stand in Christ Motion ha's no rest till in a fit place nor thou Chrstian till quieted in Christ no bird will prune her selfe and sing till she ha's taken a stand that 's pleasing Mat. 9 27. adult dost thou suffer for Christ thou maist afford it thou gettest and gainest well by it thou mayst lay out ones for him lend him ones and hee 'l retaliate hundreds an hundred fould and better God lets us suffer not to abuse us but to use us make the best use of us yea he ha's already done and suffered Non ad exiâ—ium sed ad exercitium more for thee then thou ever didst or canst do for him Believers in this strange land may you hang up your Harps upon the willowes yet sing your Hebrew songs and songs of Sion to your King but by Physick is the way to health and to joy you passe through sorrow you have but your seed-time here your harvest hereafter may sow in tears but shall reap in joy Fructus est ipse in semine and even the fruit it selfe is in the root not to be afflicted is not to be affected to cover the Altar with tears is not so comely as to Bern. in Psal 90. Serm. 17 Mal. 2. 13. Hosea 14. â— do 't with the calves of our lips every bird can sing in the Spring but Birds of Paradize heavenly ones should sing in Autumn waters of wels are warmest in Winter so should thy heart be with joy in sorrrow there 's a mirth of mourning Paul and Silas sang Psalmes in the stocks and had pleasure in contemptible comfortless Peter Martyr in 2 Sam. 24. chains Luctus gaudio mixtus mourning with mirth mixed best becomes Martyrs some can weep singing for joy of heart in frowning Habet lacryinagna voluptas Seneca Ipse dolor voluptas est Aug. Confes l. c. 2. dayes Spouse consider thy Husband the fountain of joy it selfe did not in the dayes of his flesh seem a man of much joy yet rejoyced in spirit the wine of the grapes of the Canaan above and the water of life with the immortall bread is sufficient to make man heartily hardie in greatest hardships under the Crosse of Christ Such as gather Simples take herbs in the Spring flowers in Summer fruit in Autumne roots in winter and why Roots in Winter because the sap is then gone downe is most in the root when least in the branch most under ground when least above it the richest vains of oare lye deepest dost thou misse the sappe of sweetnesse in thy selfe a branch Christ is thy Vine thy Root and secures it for thee gather thy scattered comforts into Christ enjoy him and them in him and thou choosest the better part wilt finde losses for Christ clear gaine being eased of thy sin the greatest work is done the greatest trouble is over God shootes his arrow as Jonathan not so much to harme as to warne thee SECT 6. 6. STay thy marvel that so many mind earth and so few mind heaven they 'r not married to the Lambe else would they live lye downe and rise with him such Terriginae fratres are written in the earth O Lord they that depart Jer. 17.18 from thee shal be written in the earth because they have forsaken thee the fountain of living waters these Grashopper-like breed live and dye in the same ground and though winged they are in some measure for higher things yet fly they do not sometime they hop heaven-ward a little but fall to the ground again and at last their earthly wombe they make their heavenly Tombe moyling like muck-wormes clogging themselves with thick cley till in judgement thei 'r cloi'd men of the first Adam onely from the earth of Homo ab humo an earthly breed and hence are they strangers to this second Adam the Lord from Heaven Poor souls what 's the world 't is but a Cipher in Gods sight look even in the profits and pleasures they are but as smoak which wrings teares from the eyes and then becomes nothing and all the joyes of life are but seeming ones unto what 's future all seen things are sweeter in the ambition than in the fruition they 'r too too cloying upon a review we in time loath what we have formerly lov'd as Amnon served Tamor Desideria dilata crescunt at cito data vilescunt we love our food when it is meat but loath it when 't is excrement prize it when we take it into us despise it when it passes through us all secular and sublunary delights are like Sodom's Apples Quae contacta cinerescunt the inside of whoe 's beauty is but ashes SECT 7. 7. LEt all goe whether t will that Christ may come where and when he will let all Aut pax aut pactio when Christ comes goe for him where ere you finde him hee 's the onely Peace-maker and peace-matter who alone under his father can turne Golgotha into â—abatha Moses could loose a fructill Egypt for Christ a place where Nilus over-flowes and seed being sowne yeilds foure rich harvests in lesse then foure months to the owners thereof Origen chose rather to be a poore Ephes 2. 13. to 17. Sic certaminis Moderatur Plotinus Phil. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catechist in Alexandria than denying Christ to be with his fellow Pupils in great authority and favour And all Pauls gaine was left deem'd losse drosse dunge and doggs meate for Christ such Quis non patiatur ut potiatur things if in competition with Christ are to such souls objects of loathing not of love and such great loosers for Christ are greatest gainers who repent they knew not the commodity sooner Deity rewards the devout SECT 8. 8 TAke comfort and be of good cheer that Christ accounts thee sinles thou art not such as the world would make thee thy worth is hid from their eyes when they'd minde nothing but thy failings let this refresh thy spirits for ever that thou art arayed with Christ in Christs attire thy nakednesse is not the shame and blame thereof is not thy sin is not but thy God is O heart open wide and well that Christ may fill thee now that which sought the life of thy glory beauty and comfort is dead now maist thou returne from the wildernesse of sorrow and solitarinesse and dwell in thine owne City not made with hands Now Christ is thy life and death will be thy gaine now maist thou sing triumphing O death 1 Cor. 15.55 56 57. In Christ saies the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super superamus we doe over over-come Rom. 8.37 where is thy sling O grave where is thy victory and give thanks to the father who ha's made thee victor through Christ his sonne yea more then Conqueror for thou hast over over-come as the word is in the originall now to die is no more to thee but repatriasse to reverse home go to heaven againe now maist thou joy in affliction stand in temptation be perfect in action and go freely to Bern. the full breasts of consolation in Christ O Spousel speak wel of thy husband where ere thou goest commend him to all both friends and enemies and sith the Peace-maker ha's spoken peace-matter returne no more to folly Dixi. Laus Deo FINIS