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ENGLAND Faithfully watcht with, In her Wounds: OR, Chriſt as a Father ſitting up with his Children in their ſwooning ſtate: Which is the ſumme of ſeverall Lectures, painfully preached upon COLOSSIANS 1.

By Nicho. Lockyer, M. A.

〈…〉〈 in non-Latin alphabet 〉LXX

I will ſtand upon my watch, and abide upon the tower, and in­tenſely fix my meditation, to perceive what he will ſpeak in me, and what I ſhall anſwer, when upon my argumen­tation,

Hab. 2.1.
But watch thou in all things, bear evils, fulfill thy Miniſtery,2 Tim. 4.5.

Publiſhed according to Order.

LONDON, Printed by M. S. for John Rothwell, at the Sun and Fountain in Pauls Church-yard, and Ben. Allen, at the Crown in Popes-head Alley, 1646.

To the diſtreſſed DOMINIONS OF ENGLAND.

EVery Creature ſince the fall, is very un­ruly,**Paerae Adam: all the earth is wilde: 'tis the Scriptures Motto upon the creation. and of the more magnitude any way, the more unruly; the bigger in bulk or brain, the bigger bent upon it to deſtroy all, neither God nor ſelf excepted. The miſery of the crea­tures, is diſtinguiſhed in this point by Solomon oft, into folly and madneſſe. there is a kinde of madneſſe in all inferiour creatures, and as ſuch are caſt into priſon: Job, out of the grate of his own priſon, ſaw ſuch a truth, and inſtanceth ſome of the creatures below him, in­ſtead of all the reſt, though not ſo meekly (I think) as ſhould have been, conſidering whom he ſpake to. Job. 7.12.Am I a Sea, or a Whale, that thou putt'ſt, gnalai miſhmar, a priſon upon me? Job grants madneſſe in creatures be­low him, and their impriſonment, upon this ground to be juſt, but ſaw not his own ſtrong diſtemper, by which he did ſo criminate Chriſt, which neither the Whale, nor the Sea, nor any creature elſe below man, doth; which was not only madneſs, but folly and madneſs, (i. ) reaſon forced into more then unreaſonableneſſe. Kingdomes and Nations may for their magnitude be fitly compared to Whales and Seas, and the one as eaſily as the other, doth the great God caſt into priſon when mad; and truly, thus have the Dominions of England for the generality, been a great while, and 'tis well if all our bleeding hath any whit aſſwag'd it; and therefore though wee have ſuffered much, and yet may much more, we cannot look out at the grate of our priſon, and criminate him that caſt us in. A contented perſon cannot be miſerable, no more can a contented King­dome. Contentedneſſe hath much, when ſhe hath but a houſe over her head. A priſon-houſe is a houſe,**Yea, a pit is a houſe, beth habbor, Jer. 37.16. although not all-out ſo well furniſhed and accom­modated as other houſes; there is ſomething harder fare, lodging, and uſage, but yet ſome ſhelter, and ſome nouriſhment to keep life, beſide opportunities to cry out at priſon-windows, to enlarge ſhort allow­ance, and many a refreſhment comes in at windows, when dores are ſhut, and the man ſtill a priſoner. The priſon-houſe of the Whale is its own element, which leſſens much his bondage: ſo I may ſay to theſe Nations, our priſon-houſe hath been our own Land, which conſidering how ſmall 'tis, how waſting and de­ſolating our triall, and how neer many big mouths which gape after us, is the unexpreſſible love of Chriſt: this mercy is more then all our miſery. Beſides, we have not been cloſe priſoners, we have had the liberty to cry out at our priſon windows, and have got many refreſhments from Heaven this way, in our greateſt ſtraits and hardſhips, which indeed alſo addes much to the magnitude of our mercies. Some ſtars which ſeem but ſmall, and ſcarce to twinkle with any viſible rayes at firſt looking upon, yet biggen much both in magni­tude and luſtre by a fixed eye upon them: So truly will all the mercies of Chriſt to England, in thoſe Chriſti­ans eyes, who can ſeriouſly fix upon them. Miſery look't upon as mixed with mercy, is as courſe earth in­laid with precious Ore, very delightfull and gainfull; but otherwiſe lookt on, it imbitters and worſens thoſe on whom it is; of which great evill, England, take heed. Many now complain much of bad times, which ſhould amongſt Chriſtians, have a Chriſtian conſtruction: but to ſpeak properly in this point, times are bad only to bad hearts, and unto them indeed they are very bad. Sin­ners have worſen'd very much (I grant) in theſe few yeers of Gods heavie hand upon us, more, I think, then in many yeers before; thouſands look now very black in the face, as neer death, wrath, and cutting off, which lookt but a little while ago, as Cedars in Lebanon, and as if they would have liv'd a long life, even life for ever­more. From marad, which ſignifies to rebell, comes marud, which ſignifies poor, afflicted, caſt out. They which rebell under the hand of God, againſt the will and wayes of God, may talk and vaunt of impoveriſh­ing, afflicting, and caſting out others, but Chriſt will bring all theſe upon them. The trialls which were up­on England in the Biſhops time, occaſioned many apo­ſtates, ſo have thoſe which have been lately upon us, between the King and Parliament, which generation of men, are the ſharpeſt ſwords to kill a Land:**When changes in a kingdome, make change­lings (i. ) from Chriſt, ſo the Hebrews call an Apoſtate. Deut. 21.18. Moreh ſignifies, ſaith Mr. Ainſworth, one that turns inwardly to the worſe; and ſuch a one I may call Morah, novacula, a Razor: If there be any Razors in a Kingdome to cut the throat on't, theſe are they. The Eaſtern parts of the world had a priſon, which they called Maphecheth, from Haphach vertit, to turn, becauſe evertuntur ſontium corpora, the limbs and bodies of men were wreſted and turned out of joynt. But though theſe priſons were bad, yet thoſe are far worſe which wreſt and turn the ſoules of men out of joynt, (i. ) further off from Chriſt and his will, then they were before; and yet ſo hath thy priſon, poor England, done to many. Such ſad events of Gods hand, call every heart in his place, to be a faithfull watch-man; to be more then vigilan­tes, to be〈…〉〈 in non-Latin alphabet 〉, as the Shepherds which gave ti­dings of Chriſt, were called,Sub dio degere. Livers in the field. One may be vigilans in his bed, as the Critick ſpeaks, though he ſtir not out of his houſe: but our condition calls every one in his place,〈…〉〈 in non-Latin alphabet 〉, to watch at home and abroad, in the city, and in the field; to lay out, and lie out, to know no canopy ſo glorious as the open heavens; my meaning is, we ſhould ſo intend the good of Church and State, publike and private, ſo watch over all, as to give out all in the work. At this height for thy welfare, England, and the glory of Chriſt, I have ſincerely aimed and endevoured, and ſhall do in the few daies and little ſtrength I have left. An accep­table teſtimony of what I have done, let this labour of love be to thee: what I ſhall further do, beſide ſetting mine own weak houſe and heart in order, to go home, I know not, more then breath out my dying breath in the boſome of Chriſt for thee, that thou and all thy Worthies in thee, may do well and worthily, from generation to generation, till Chriſt come.

Nicho. Lockyer.

To the READER.

TWas a very Chriſtian expreſsion, that once a ve­ry Learned and worthy friend (of another Na­tion, and of another judgement to mine own) wrote unto me: Sir, though there be two o­pinions between us, yet I deſire there may be but one heart; to which my deſire doth ſo concur, that my requeſts to Chriſt are, that this Spirit may be powred out amongst all his people, in all the world. There are many, and (I think) too many opinions amongst the godly already, but if there were as many more, I hope I ſhould be one in heart with them all, which are in Chriſt, and walk in him. Variety of fa­ces is not an affliction, but matter of much admiration to be­hold, to ſuch as are but humanely ingenious: So truly, varie­ty of judgements, ſimply conſidered, is not a grief, but a glory to me to behold, when one Spirit of grace and heavenlineſſe is in them all; for I account it a glaſſe of Gods own making, wherein to behold his manifold Wiſdome; and I further think, that he is ſetting many nobler ſpirits then mine own at work, to dig up ſome pearle and precious truth for me, which yet I have not. I differ, Reader, with none, but them that differ with Chriſt. As for them that vary in judgement from me, whoſe lives are holy, I am jealous that they are better acquainted with Chriſt then I, and ſo I lay my hand on my mouth, and leave them alone to their Maſter and mine, believing that we are as Laban ſaid to Jacob,**Chiniſſather iſh meregnehu. Becauſe we are hid, a man from his friend. Gen. 31.49. but hid from one another, neither hid from Chriſt. Our light is ſo dark, that a man, a Chriſtian man is hid from his Chriſtian friend, in matter of judgement, but there is a Mitſpah, one God watching between us both, which will bring us to ſee one another, and himſelf plainly in heaven. Let this be my Apologie for my ſpirit and opinion, to thee, Chriſtian Reader, and to all the people of God, that ſo Satan by no ſpirit of prejudice hinder the profitable participation of this work, which ſpeaks of no controverſie between Chriſtian and Chriſtian, betweeen King and Parliament, or between man and man, but of that controverſie which is between God and (I fear) all men in theſe Dominions under which we are; and how this controverſie will end, give him that loves Chriſt and thee, leave longer yet to ſtudy and pray ere he give thee in an anſwer under his hand. As for errata's, the Au­thor, Scribe, and Preſſe, are too full, there need the leſſe in the Reader, or elſe things will be too bad. A childe wrote from Chriſts mouth, and another from mine, which truly I had hardly eaſe or life to overlook; and then, when to be printed, as haſty in this (by other hands, I cannot ſay by other ends then mine own, for the undertaker I take to be truly godly) as ſlow in the finiſhing of it: three Preſſes were employed at once, two in the City, one in the Countrey, and he hardly one, that ſhould review them; ſo that doubtleſſe, many things will diſpleaſe others more then my ſelfe, who expect to ſuffer much in preach­ing and printing, by them that have little in them; and as for others, they will be candid, noble, and do like them­ſelves, take in good part, parts and fragments of him whom they honour more then I

COLOS. 1.13.

Who hath delivered us from the power of darkneſſe, and hath tranſlated us into the kingdome of his dear Sonne.

FItneſſe for heaven is generally acknowledged in the foregoing verſe, and particularly and fully explain'd in this and that which follows, and put into two branches, Deliverance from the power of darkneſſe, and tranſlation into the kingdome of Chriſt: Who hath made us meet for the inheritance of ſaints in light, &c. What is that meet­neſſe? He hath delivered us from the power of darkneſſe, and hath tranſlated us into the kingdome of his dear Sonne.

Deliverance undergoes a double acceptation; it means tem­porall deliverance ſometimes: Attend unto my cry, for I am brought very low: deliver me from my perſecutours, for they are ſtronger then I, Pſal. 142.6. Sometimes it means eternall deli­verance, ſoul-ſalvation, deliverance from ſinne it ſelf and the dominion of it, and not barely from ſuch domineering evils as ſinne ſets up to make this life miſerable: Deliver me from all my tranſgreſſions, Pſal. 39.8. Deliver me from bloud-guiltineſſe, Pſal. 51.14. Theſe expreſſions ſpeak ſoul-deliverance, eternall deliverance; and of this nature is that deliverance here mentio­ned in my Text, as the words themſelves explain.

Doctr. Man now is in ſoul-miſery, our eternall eſtate is undone, our eternall life ſlain, the bloud of our ſouls is ſpilt upon the earth. There is death, and death with Emphaſis; Who ſhall de­liver me from the body of this death? Soul-death is here meant man is ſpiritually ſlain, ſtabbed at heart, undone inwardly; he needs a deliverance from this death: So there is wrath, and2 wrath to come; wrath that works hereafter upon ſpirits, when then they have laid aſide the bodies of fleſh, in which they dwelt here. Even Jeſus who hath delivered us from the wrath to come, 1. Theſſ. 1.10. That deliverance and this in my Text mean one thing, ſoul-deliverance, which every ſoul ſtands in need of, but ſome onely enjoy; Who hath delivered us from the power of darkneſſe.

Naturally.Man is in ſoul-miſery naturally; we are children of wrath by nature; wrath works againſt us in the very wombe: Jacob have I loved, Eſau have I hated, and this ere they had ſeen the world. Corruption is got into the bloud, generation is marred, man the nobleſt creature cannot beget a happy creature; when he goes about this work, he layes the firſt foundation in ſinne. In ſinne was I conceived, &c. David was marred from the begin­ning, and made miſerable as ſoon as crudled in the wombe, as ſoon as any matter was laid together for ſuch a form. Treaſon ſtains the bloud; the firſt man proves a traytour, and never ſince any otherwiſe, but one. The firſt man poiſoned his nature, and then begat as he made himſelf, and not as God made him, and ſo doth all the poſterity to this houre; and this makes ſo many men, ſo many worms and no men; ſo many baſe miſera­ble things, and not one worthy of the name of a bleſſed crea­ture, but the name of an uncreated thing, a piece of mere putri­faction, a worm, ſo in body, and ſo in ſoul, mere putrifaction in all.

JudiciarilyMan is in ſoul-miſery judiciarily. Juſtice hath traced ſinne to its riſe, and plagued it at the fountain head. Man firſt abus'd his ſoul and then his body; he ſwel'd within, pride puffed up his ſpirit, the man would be God; pride is ſpirituall wicked­neſſe, which had ſuitable juſtice; man is made naked within as well as without, body and ſoul ſtript of God, and he that would be a God, is no man, but a beaſt: Man that was in honour, became as the beaſt that periſheth, that is, periſhing all over, for you know ſo is the ſtate of a beaſt, ſoul and body periſhing. Juſtice works like juſtice, ſhe makes ſuitable revenge; to cut off a finger when the man deſerves to have his neck cut off, hu­mane juſtice doth not go forth ſo unſuitably, neither doth di­vine. Man abus'd his glory, his ſoul, and therefore God turned3 this glory into ſhame; man defiled this with ſinne, and there­fore this is ſubjected to wrath, and made to need deliverance moſt, and therefore is this deliverance here from ſinne noted as the grand deliverance, Who hath delivered us from the power of darkneſſe, &c.

Man is in ſoul-miſery univerſally. Wrath, death, ſoul-death,Univerſally is paſſed over all men. The whole world is a great field of ſlain ſouls, not a man in the world but lies under a deadly ſoul-wound. Unbelief hath ſhut up all, and that's a ſoul-plague, and yet the plague of all (ſaith the Apoſtle) Jews and Gentiles. The whole world is ſhut up in ſinne and miſery, and needs a deliverance: what a great goal is one ſinne become! a gangrene keeps not at one part, it runs over all: There were many lepers in Iſrael, (ſaith the prophet) and he alſo ſaith, there were ma­ny widows; but I cannot ſay of this world, that there are many lepers and many widows, but all are lepers and widows, un­married creatures to Chriſt, not one good: Who can ſay his heart is clean? Prov. 20.9. There is a plague of the body, but that is not every ones plague; but there is a plague of the heart, and that is every ones plague: there are mortall diſeaſes upon the immortall ſouls of all, and the expreſſion in the Text here ſpeaks it plain, Who hath delivered [us] from the power of darkneſſe, who hath taken us out of the common deluge.

Uſe. The truth is plain before you, man is in ſoul-miſery, he needs a ſoul-deliverance. Apply this point to your ſelves, are you ſenſible of the truth of it? do you ſet your ſelves to work an­ſwerably? Bodily miſery begins to creep towards you, and you are very ſenſible of this; bloud and wounds are like to be com­mon, to catch hold of every one, and every ones fleſh ſhakes. O what miſery are we in, ſaith one! and what miſery are we in, ſaith another! yea, but what miſery is thy ſoul in, art thou ſenſible of that? doſt thou feel that plague of plagues, that mi­ſery within, which hath made all ſo miſerable without? Bodi­ly miſery is but to make ſenſible of ſoul-miſery; 'tis Gods pul­ling the rope without, to make the bell ſpeak within, (and 'tis many thouſand mens unhappineſſe, that they conſider not this,) and it comes as the laſt means to do this. The ſunne ſhines a great while, as the onely kind means to open mens eyes, and to4 bring them to ſee their ſtate; but when this will not do, the ſunne ſets, and darkneſſe comes in the place thereof, that is, mi­ſery and calamity, to beat open theſe doors which love could not unlock. Look about thee England, thy laſt remedie is upon thee to make thee good, to make thee know thy lukewarmneſſe, thy ſettledneſſe upon thy lees, thy ſoul-miſery. Thou beginneſt to grow very poore in temporalls, doſt thou yet begin to ſee that thou art poore in ſpiritualls? Thou beginneſt to be made naked in body, doſt thou yet begin to ſee thy ſoul-nakedneſſe; what a poore, blind, wretched, and naked Church thou art? what a pitifull ſoul thou haſt? Biſhops may be, and Common Prayer book may be, and this and that unwarranted thing may be in Gods worſhip; ſuch language as this ſpeaks how ſoul-miſerable thou art ſtill.

But I will not be ſo generall in the application of this point, I will ſpeak particularly to you. In the night owls eyes are o­pen, and they ſee: 'Tis night now in England, and very dark; ye blind creatures are your eyes open? do you yet ſee any thing that belongs to your ſouls? doth ſinne revive now things with­out are kill'd? your iniquity hath found ye out, have you found out it? Can you lay your hand on your heart, and ſay, Here's that iniquity that hath made a kingdome bleed, my family deſo­late, undone me and mine? Paul when the Law was preached to him, ſinne revived and he died, in the conſideration of his wretched condition. God preaches Law now all the kingdome over, becauſe Goſpel will do no good; doth ſinne revive now, and can you ſee the wretched ſtate of your ſouls? When the ſonnes of Jacob were caſt into bodily miſery, then their ſoul-miſery came to ſight, what they had done to their brother Jo­ſeph, and they could lay their hand diſtinctly upon that within which brought ſo much miſery without upon them. When ponds are ſtirred, and water let out, then frogs and toads ap­pear, and we ſee what uggly things they are: Thus hath God dealt with many of you Londoners; you had great eſtates like great deep ponds, and now God hath let out all almoſt, that you may ſee what mud, toads and frogs are at the bottome of it in your ſouls, with what hearts ye got and kept your wealth: do you ſee any uggly creatures yet ſtirre in your ſouls? ye are5 almoſt, I think, ſome of you, in Joſephs brethrens caſe, ready to ſtarve for want of bread: Can you now like them tell that within, which hath made ſuch clean work without, which hath clean'd your teeth and your ſtates? Senſibility of ſoul-miſery is the thing that is driven at in all this.

The man that complains not of ſoul-miſery amongſt all other miſeries he undergoes, I am afraid is not ſenſible of the main evil upon him. Where there is a new man and an old in one heart, there is a perpetuall warre, and this very ſenſible, I find a law in my members rebelling againſt the law of my mind. That which will be death to the ſoul, is death to it, and the ſoul groans under it as in the pangs of death: Who ſhall deliver me from the body of this death? Corruption according to its qua­litie, and according to its quantity, a ſoul ſenſible of its ſtate, is ſenſible of both; what corrupt bloud is in him, and how much, and how it runs up and down in every vein, and pricks as it goes; and no Phyſician like him that can do good to this diſea­ſed body, Who ſhall deliver me from this body of death? What a burthen corruption is to you, in the body of it, and in the branches of it, and what a death it makes to your life; what a bleſſing deſired is Chriſt, and what pantings daily about theſe things you know: there is no way like this to find out what ſoul-ſenſibilitie is in you.

Conſider theſe things, and as you find your ſelves indeed ſen­ſible of ſoul-miſery; ſhew it every one of you, by ſeeking deli­verance from it, it ſhould be all your work, what elſe in this world have you to do? 'Tis an imployment for life, for all, to get our ſouls out of ſinne, and into Chriſt; and yet ſome of you make it a work by ſtarts, and marre all, ſink your ſouls lower, whilſt you give but a half lift, that is, lift and let fall again: the devill a little ſtirred, and not caſt out, takes ſtronger hold.

Know your work, and know your time; know this time; You are not like to die the common death of all men, Gods ſore judgements are abroad: you may have your throats cut quickly, in your beds, and how ſad will it be when bloud ſhall touch bloud, a body in bloud touch a ſoul in bloud: this will be a bloudy ſight indeed. Sinners, me thinks you do not ſtirre as if juſtice were near you, there is killing and ſlaying6 round about us, and we in the midſt of all are aſleep: is not your bloudy cloud gathering too? There is a great crie of peace, and I think God means no ſuch thing yet: ſinners, take heed juſtice doth not ſeize on your ſouls, ere you know them, or it. You are making bulworks and forts to deliver your bodies, but what do you do to deliver your ſouls? You would not have your bodies kild, and your ſouls are ſlain already, and ſtink ſo that God cannot indure them: do you think that your bul­works will be any defence for ſuch bodies, as have ſuch ſouls in them? Will not the juſtice of God beat down all, to take her prey and ſeize upon malignants? You have more malignants in the citie then you are aware of: you have a great deal of malignancy in your ſouls, and this will betray you all if you look not to it; there are many of you deſperate malignants to God, which yet are not ſo to the Parliament. What ſouls you have, and what the condition of them is, look to it, and work out ſalvation for them with fear and trembling, I will not give a ruſh elſe for all your forts to defend you; juſtice will break through ſtone-walls, and mud-walls, and through all, through your fleſh and through your bones, till it come into the very ſpring of ſinne, which is your ſouls, & there it will lie burning for ever, as things when they are at their center, there reſt. The ſoul is the center of ſinne and wrath, and wrath will to its cen­ter do what you can, and make what fortifications you can, if your ſouls be not delivered and ſaved from that wretched condition wherein naturally they are.

Coloſſians 1.13. Who hath (〈…〉〈 in non-Latin alphabet 〉) caught us out of the power of darkneſſe.

I Have been more generall in former attempts upon this verſe, I ſhall now be more particular, and undertake each term as the holy Ghoſt hath here laid them: in which undertaking I ſtill beg your prayers: you can tell when you miſſe Chriſt in my labours, and I can tell when you miſſe me in your pray­ers. Oyl our chariot wheels well, or elſe we ſhall drive heavily, the weight of Chriſts words and your ſouls is ſo great.

Salvation as accompliſhed & the authour of it, noted in theſe two tearms, Who hath delivered, &c. I purpoſe not to ſtand on;7 but the manner of Chriſts going forth to miſerable man, noted in the next word, Who hath ſnatched us (or catched us) out of the power of darkneſſe.

Doctr. Chriſt ſnatcheth ſouls out of hell fire: the metaphor is uſed highly to adorn the love of Chriſt, in his motion towards miſerable man, and it doth it indeed gloriouſly, as it may be I may ſet forth to you in ſeverall particulars, and all within the compaſſe of the metaphor.

1. Chriſt moves ſtrongly to ſave; Snatching ſpeaks an act of force; Chriſt overturns all that ſtands in his way when he puts forth to deliver a ſoul: omnipotence ſtretcheth forth his arm in this work, devils tremble, iniquitie is ſubdued, captivitie car­ried captive, the ſoul in the midſt of violence, violently reſcued. The Lion of the tribe of Judah moves to ſave as a lion ſtrong­ly, terribly, none can reſiſt his will, ſinners, devils, nor men, Who hath reſiſted his will? Which way the will of God moves, power irreſiſtable ſeconds, he drives all before him, and takes his prey, to wit, the poore ſoul that is preyd upon. Two Lions contend about the ſoul of man, the Lion of the tribe of Ju­dah, and that roaring Lion you reade of in Peter. The Lion of the tribe of Judah is too ſtrong for that Lion, and ſnatcheth the prey out of the devils mouth, Who hath ſnatched us out of the power of darkneſſe.

2. Chriſt moves ſwiftly to ſave: Snatching notes ſwift mo­tion. Power puts forth in order to miſerie, there is but a ſtep between hell and that ſoul that is under the power of darkneſſe, what therefore is done muſt be done ſpeedily, or the ſoul is loſt. Chriſt is a preſent help, he moves as a Roe, as a young Roe, ve­ry ſwiftly to apply remedie to miſerable man. My beloved is like a Roe or a young hart, behold he ſtandeth behind our wall, ſhewing himſelf through the lattice, Canticles 2.9. When the devil hath the ſoul in his arms, Chriſt is behind him, as the ſpouſe ſpeaks, he is behind our walls, at hand when Sathan aſ­ſaults, and makes him let go his hold. The devil doth not bite gently, nor pull weakly; remedy therefore muſt be ſwift in this caſe, or elſe no remedie; the ſoul quickly dyes with deep wounds. Poiſon is of differing ſtrength, ſome kills ſuddenly and inſen­cibly all the devils poiſon doth ſo, if not overruled in work­ing;8 an antidote is anſwerably applyed; and upon this ground the Church ſo prayes, Make haſte my beloved, and be like to a Roe, the companions hearken to thy voice, make me to hear it. Some creatures take their game gently: Spannels take a duck and bite not deadly, but the devil is not ſuch a dog, when he bites he bites deadly quickly, and therefore doth Chriſt ſnatch out of his mouth before all be deſperate and paſt remedie.

3. Chriſt moves throughly to ſave. Snatching out of the power of darkneſſe, 'tis an expreſſion that ſpeaks a full and to­tall aſſuming that which was fully and wholly anothers; it notes a taking out of the devils arms into Chriſts arms, a per­ſonall ſurpriſe. Chriſt fights for his wife, as Samſon and Da­vid did, he catches his ſpouſe out of the devils arms, and then ſhe becomes intire his. Chriſts ſpouſe is no harlot, ſhe doth not lie embraced between two, the ſoul lies not in the boſome of ſinne which Chriſt hath catched. Snatching from another varies not the proprietie with us, but ſuch a catching of a thing as is made in and by warre, doth; what I ſnatch or catch from my enemy in warre is wholly mine own. Chriſt gets every ſoul by the ſword, by the ſword of the ſpirit, what he takes out of the devils kingdome, he takes by warre, and the propri­etie is varied. What was not his is his, they that were not his people now are, they are his in the quality and propertie of the thing. They are catched by the heart whom Chriſt catches, that catched and all is catched; the captive now acknowledges the arms that overcame him, and ſtirres not from the power of theſe arms, neither can be taken again. Chriſt takes often out of the devils hand but the devil nor no inſtrument of his can ſnatch out of Chriſts hand; Chriſt keeps all he catches as wholly his. Whatſoever lies wrapt up in this term (us) ſaith the Apoſtle the devil hath loſt, and Chriſt hath catched. Who hath catched us out of the power of darkneſſe.

4. Chriſt moves preventingly in the ſalvation of man; catch­ing ſpeaks an act unthought of, force ſurpriſing, the ſurpriſed dreaming nothing. Chriſt catcheth ſinners aſleep in a dead ſleep; ſouldiers are ſometimes ſo catched, the devils ſouldiers are all ſo catched. Corruption was another life in Saul, he did breath out ſlaughter, he did move in ſinne in foul ſinne with9 no more pain then you breathe, ſo ſecure and ſenſeleſſe; and in this condition catched, ſurpriſed, and knocked down utterly unawares. Many a ſinner hath confeſt this way of Chriſt; I went to hear ſuch a one and thought nothing, and was catched, my heart convinced and overcome, which before never cared for the word of God. Chriſt comes behind ſinners, and ere they are aware ſeiſeth upon them: Ye ſhall hear a voice behind ye, ſaith God. I was found of them that ſought me not. Chriſt comes to every carnall ſoul before ſent for, but brings his ſtool with him, and makes his own welcome; he catches no ſoul, but that ſoul is as much caught with him ere he leavs him, Salva­tion is come to thine houſe, ſaid Chriſt. Chriſt comes before ſent for, he takes every ſinner before up, and before ready, and helps him up, and makes him ready; waſhes him face and hands and heart, & puts on clean raiment. The devils ſouldiers are all ſleepie, and keep no watch: Yet a little more folding the hands, this is every ſinners tone when Chriſt comes. No ſaith Chriſt, no more ſleeping now O ſoul, the voice of the turtle is heard, I have gathered my myrrhe with my ſpice, I have eaten my hony­comb with my hony, I have drunk my wine with my milk. Come away dear ſoul, come away: unaware ſuch a ſweet voice is heard behind a man, and the man is catched, and cannot withſtand it.

5. Chriſt moves raviſhingly: Caught ſounds ſo much in my eare. Chriſts way of ſalvation is a raviſhing way: na­kedneſſe is diſcovered, and glory is apparrell preſented, with this ſweet language, Sinner wilt thou wear it? I freely give it to thee. This is love ſmiling, and the ſoul is taken: Sinne made burthenſome, and ſhoulders preſented, an able porter to bear it: this is the manner of Chriſts motion towards miſerable man, and 'tis taking and raviſhing; Know thy nakedneſſe, and buy of me: great deformitie is diſcovered, and abſolute beautie pre­ſented, ſouls fall ſick of love upon this, and are they not catched now indeed out of the power of ſinne which did ſo pleaſe? Light appears to him that ſaw none, and 'tis ſo glorious, ſo tranſcendently pleaſant, that the ſoul can indure darkneſſe no more, and is not this ſoul catched out of the power of darknes? Catching ſpeaks a double power, active or paſſive, by the mo­tion10 of a thing, or by the quality of a thing, and Chriſt takes both wayes. The ſweetneſſe of Chriſt overcomes frovvard ſouls. There be fingers put out to ſinners, & theſe fingers drop myrrhe, and that takes ſouls; Chriſt doth bemyrrhe his motion: naked motion vvould not take: his ointments have their odour: Be­cauſe of the odour of thy ointments, therefore the virgins love thee.

Uſe. It is a great time of catching and taking of all hands. Who hath catched your ſouls? Chriſt or the devil? I do not knovv vvhat ſouls you have, nor in vvhoſe hands they are, but you ſhould, or elſe vvo unto you: if your ſouls be in the hands of any but Chriſt, you are loſt men. Command is a yoke, men are conſiderate under vvhat povver externall they ſtand, but under vvhat povver internall they ſtand, vvho is conſiderate in this point? Sathan preys upon poore ſouls, and yet none com­plain, to be pulld out of his pavvs; the roring lion goes up and dovvn devouring, and do you heare any noiſe, ſhrieking and crying out, as if there vvere any ſuch ſoul-devouring beaſt a­broad, or any in his pavvs? There is bodily ſenſe ſince the fall, but no ſoul-ſenſe; you vvill not let your Prince do vvhat he vvill vvith your bodies; you vvill fight and die rather; and yet you vvill let the prince of darkneſſe do vvhat he vvill vvith your ſouls, enſlave them, and lead them captive at his will, rend and tear them, and yet the devill is no tyrant vvith you; not a petition preferred in point of ſoul-ſlavery (I doubt) all this Parliament time, to the great State above.

Sinners have you no ſouls? Yes. Where be they? vvho hath them? Chriſt or the devill? Chriſt. This ſhould be experien­ced to us to do vvell. Whom Chriſt hath ſnatched out of the devils povver, they admire him; the perſon is very beautifull that redeems the ſoul. Hovv beautifull vvas David as a Redeem­er of Iſrael from Goliah! Heaven and earth rang what a man he was. Much more beautifull is a ſoul-redeemer; Who is this that cometh from Edom, with died garments from Bozra? this that is glorious in his apparrell, travelling in the greatneſſe of his ſtrength? I that ſpeak in righteouſneſſe, mighty to ſave, Eſa. 63.1. Great things unlooked for amaze, Who is this that comes from Edom? Did I ever imploy Chriſt to take me out of11 the hands of the devill, and yet he came and did it? Was I not his enemy and yet he became my friend! Was not my ſoul an abſtract of evil, enmitie, dirt, and not dirtie, and yet in a ſink he came and poured out love! Here the ſoul dwells and ad­mires. Glorious in apparell, &c. Inſide and outſide of him that redeems, are glorious to the redeemed. Chriſts ſpirit is firſt ad­mired that he would come, and then his outſide admired; all that that he brings with him to manage ſuch a ſpirit and plea­ſure, the apparrelling of his will, is red and glorious: heart, hand, head of the redeemer, all is glorious in the eye of the redeemed. That Chriſt would die his outſide red with his inſide, his skin ſcarlet-coloured with his heartbloud for me, what glorious ap­parrell is this! That a Lamb would incounter with a Lion, and ſurfet him with his own bloud for a prey, to make him let me go out of his pawes; who is that Lamb, and what is my ſoul that ſuch a deadly fieght ſhould be made to ſave it! O my ſoul is not the price of bloud upon thee? is not thy nakedneſſe co­vered with ſcarlet of ſuch price as puts a God in debt?

The redeemed adore the redeemer: this is in the text, Giving thanks to the Father who hath delivered us from the power of death, &c. a redeemed ſoul feeds two with every mercy, him­ſelf and God; he admires love, this is feeding himſelf; and then he praiſeth God, and this is feeding of God too. Paul could not ſpeak about ſoul-deliverance, but he muſt make a breaking off and a breaking out, Who ſhall deliver me? I thank God, Chriſt. The ſoul is naturally active, but as 'tis freed by Chriſt 'tis much more active and aſcending, it ſends to God all that is done upon it: The ſoul bleſſes neceſſarily as 'tis bleſſed. Soul-bleſſings make their qualitie in us ſuitable to themſelves, and to their own nature; ſo much of God as they bring with them, ſo much of God they leave in the ſoul, and the ſoul neceſſarily carries as much of God to Heaven as it hath of God from Hea­ven in any mercy. In the Devils arms there is ſinging; drunk­kards ſing, and worldlings ſing. In Chriſts armes there is ſing­ing too, there is ſinging of halelujahs, here the redeemed lift up the Redeemer; every ſoul in Chriſts arms ſings to him: all Chriſts children can ſing ſweetly: there are ſongs of Sion, ſongs of deliverance. Divine love makes gladneſſe of heart, a heart12 gladded gets into that boſome that made it ſo, to dilate it ſelf, and that makes more gladneſſe. A redeemed ſoul is every day more admiring & more praiſing him that redeemed him then o­ther. So many ſouls ſnatched out of hell, ſo many ſweet inſtru­ments of melody hath Chriſt in this world. Chriſt glorifies to be glorified; not a ſoul that Chriſt pulls out of the devils mouth but he is like Jonah when he came out of the belly of hell, a humble relater of wonderfull things to God and man. All that Chriſt takes out of the devils boſome and ſets in his own, ſtroke him and kiſſe him.

3. The redeemed obey their redeemer. Not a lambe taken out of the power of the wolf but follows the ſhepheard, Your obedience is come abroad unto all, ſaith the Apoſtle. Whom Chriſt takes, they become followers of him in the ſight of all. Redemption from the power of Sathan and the power of ſinne are the ſame; redeemed ſouls are out of both, and obey neither, they onely obſerve him that hath taken them; I will run the waies of thy commandments when thou haſt ſet my heart at liberty, ſaith the Pſalmiſt. He ſpeaks as a captive ſet at libertie that was glad of his legs, and obſerve what wayes he takes to runne in, I will runne the wayes of thy commandments. The ſoul ſtill is in behaviour as the power under which it is; if under the power of ſinne, it walks ſinnefully; if under the power of Chriſt, it walks holily in his commandments. The ſoul is ſtill according to the hand in which it is: would you know in whoſe hand and power you are? obſerve well then of what behaviour your ſouls are. Sinners you wallow in your luſts, and live according to the power of your corruption, and yet many of you plead and glory in your redemption by Chriſt. Your heart gives your tongue the lie, and your life ſpeaks you ſlaves to the devil and your luſts. Is it a ſmall thing to you to belie Chriſt and belie your ſouls? to diſtract and make void divine redem­ption? Are your ſouls redeemed, and yet are they in ſlavery to ſinne?

Acknowledge truth that diſcovers you, and confeſſe your ſad ſtate, this would better become you. A bad ſtate is remedileſſe whileſt 'tis plead for as good: the wicked may juſtifie them­ſelves, but God juſtifies none; it will be double death to juſtifie13 that which God and conſcience condemn. Sinners, you cut off your ſouls from grace by wicked confidence; God does nothing for the man that thinks all is well, but prepare double miſerie for calling evill good. As corruption is in ſtrength, let every ſoul complain, O wretched man that I am, &c. Corruption makes wretchedneſſe, according to its ſtrength, in every ſoul, for as luſt lives it miſleads; ſinne will beare ſway where 'tis not thruſt out; the old man is not as ſome old men that ſit ſtill and do no­thing, but is very ſtirring; corruption as it lives is imperious, all muſt be her ſervants, gifts, parts, yea the very heart. Luſt as it lives will bewitch your affection, adulterate your judge­ment, creep into your boſome, and become your full delight, then are you wretched ſouls indeed, then are you galley-ſlaves. Sinners conſider this point; corruption as it is in ſtrength, keeps its propertie in all, the beſt of you all will find the devils hea­ven a hell, Ah Lord, what will his hell be then? You will be weary of your lives, as luſt lives in you, 'tis ſuch a bondage, make what ſweet out of it you can; the more artificiall you be­come in acting and managing corruption, the more power it hath in you, and the ſooner will it kill all your felicitie dead; you will ſuddenly in the flame of luſt cry out, as that Martyr in a flame of fire, in an other caſe, Hell is come, is come, Sathan is come, is come, as he cried out, Chriſt is come, is come.

We may releive our ſelves from this point too, reſpecting this land. If power work irriſiſtablie to ſave the ſoul, the ſalva­tion of the body is much more eaſie to it. One devil is more ſtrong then all the wicked men in England, and yet the power which oppoſeth him about the ſoul, which he moſt looks at, and contends for, is too hard for him. Fearfull ſouls, be ſtrong, you will ſee irreſiſtable power ſnatch poore England, as a brand out of the fire. Power it ſelf, as irreſiſtable, ſhould releive, and as it hath ſuch a propertie, and ſo works, ſnatching creatures when almoſt ready to be deſtroyed; this ſhould much more re­leive and raiſe the heart. Were we much lower then we are, yet irreſiſtable power can put forth of a ſudden, and ſnatch us out of the mouth of lions, and 'tis its propertie ſo to do. You are left now to fetch in your relief from God onely, ſtrike in to do it, as14 you behold any propertie of any divine attribute to put forth it ſelf. Now you heare that this is the propertie of divine power, to work irreſiſtably,Redemptio à nihilo que dam creatio est. Means are ſtill enough to that power which is abſolute. and to work ſo of a ſudden, to ſnatch out of miſerie when all is ready to be ſwallowed up; feed your weak ſouls with this, and move at the throne of grace upon it, and ſurely you will heare of God, and England will be raiſed from the duſt, and have beauty for aſhes: Before your pots can feel the thorns he ſhall take them away as with a whirlwind, both living, and in his wrath: And the righteous ſhall ſee this and joy, &c. Pſalme 58.9.10. Both living, and in his wrath, as living as his wrath, is the originall; like that expreſſion uſed of Chora and his company, who went down quick into the pit, as living as the wrath of God that took them off. There is ſnatching of wicked into hell, as well as ſnatching of believers into Heaven.

1. Coloſs. 13. Power of darkneſſe.

I Do approve this tranſlation, and poſſibly might joyn iſſue with it, and do well; but give me leave rather a little to touch a more ſtrict tranſlation according to the originall. The word which is here tranſlated power, is〈…〉〈 in non-Latin alphabet 〉, which ſignifies licentia, a generall leave, ſuch a kind of libertie wherein one is freed to do what he will, of one hand or the other. So the Apoſtle uſes the word to the Corinthians: If a man eat or not eat, he offends not, onely (ſaith he) uſe not your〈…〉〈 in non-Latin alphabet 〉, licence, in this caſe to offence. As this may be a genuine ſignification of the word, ſo I believe it may give here a genuine ſenſe: Who hath delivered us à licentia tenebrarum, from the libertiniſme of darkneſſe and blindneſſe, the lawleſneſſe of Gentiliſme; for darkneſſe here notes the rude eſtate of the Gentiles, their rudeneſſe, in ſa­cred letters, made them a looſe lawleſſe generation.

Ignorance pollutes the will.That I may have the favour to be candidly received in this reading of the text, I would note this to you to ſtand on, That darkneſſe makes looſneſſe, ignorance of the word of God makes a lawleſſe ſoul, a Gentile. Nature is powerfull as truth is wan­ting; for corruption puts no yoke upon her ſelf, but doth what ſeemeth good in her own eyes, when nothing to contradict. Nature yields up all to will, ſoul, body, gifts, parts, and that's the God ſhe ſacrifices to of her ſelf, and to none elſe when ſhe15 hath no light; As you have yielded your members ſervants unto uncleanneſſe, and to iniquity unto iniquity, Rom. 6.19. Nature yields up to will, will yields up to iniquity, one iniqui­tie yields up to another iniquity, a leſſe to a greater, and this is the progreſſe of fallen man, till all be yielded up to the devil, and himſelf to hell. Nature acknowledgeth no ſupreme but Iuſt, luſt is a king of her own crowning, to this though never ſo baſe, though never ſo unclean, all ſhall ſerve, and to none elſe; As you have yielded up your members ſervants to uncleanneſſe, &c. Nature is as licentious as hell, darkneſſe is her ſupreme, and the prince and power which onely leads her.

The fleſh hath reaſonings, if the ſpirit cannot anſwer them,The pra­ctice, un­derſtand­ing. the ſoul is overcome by the power of darkneſſe, that is, dark­neſſe is put for light, bitter for ſweet, and this in a way of ar­gument; for nature is looſe, and yet a juſtifier of her ſelf in her way, by ſome blind mediums or other, which is the damning power of darkneſſe. If we ſay we have no ſinne, ſaith the Apo­ſtle, intimating that nature can argue for it ſelf; the old man hath a tongue in his head, though ſcarce any brains or eyes, and he will ſpeak for himſelf: the grave can open her mouth and ſpeak, as rotten as 'tis; this is a voice from the dead, ſinne ſaith 'tis no ſinne; and who can ſtand up and ſay 'tis, when the ſoul hath no light, when there is no ſunne in the heavens, but all powers of the ſoul in darkneſſe? Darkneſſe calls not it ſelf ſo, the crow is beautifull to himſelf, the blackmoore fair in his own eye; ſinne ſaith 'tis no ſinne, this is〈…〉〈 in non-Latin alphabet 〉, looſneſſe,, and lawleſneſſe with a witneſſe, licentiouſneſſe proteſted.

Darkneſſe pollutes conſcience, conſcience erroneous:The con­ſcience. the ſoul is looſe indeed, the man will then kill Saints, and call them devils, the man will kill and ſlay whom he ſhould not, and think he doth God good ſervice. Conſcience polluted, judge­ment is reprobate; judgement reprobate, the life is ſo; judge­ment misjudging, and Samſons both eyes be out, and all in thick darkneſſe, and how ſtrong ſoever other limbs and parts be, yet you may lead the man whither you will, and ſet him to grind, or to what ſlaverie elſe you will, till the man hath killed himſelf: this is licentia inſana, mad libertie, bloudy looſneſſe. Corruption is infecting, and one facultie defiles another; cor­ruption16 works unto deſperate lewdneſſe, when conſcience car­ries the man to do wickedly; this perſon will kill men, and kill Chriſt in men, Why doſt thou perſecute me? How long will you reſiſt the holy Ghoſt.

Ignorance Satans pro­per advan­tage.Finally, darkneſſe is the devils element, and things are pow­erfull in their own element: Sathan can lead a world of blind ſouls at once whither he will: Sathan and corruption are the councel of State in dark ſouls, both conſulting and conſenting, and they diſcern neither; and when theſe two carry all, the ſoul is under a full power of darkneſſe, and a generall liberty. Sa­than hath a kingdome, and tis a kingdome of darkneſſe; the de­vil is in his kingdome in a dark ſoul, and a king in his king­dome rules all. Kings give laws in their kingdome; What Sa­tan and the fleſh ſay, is a law to a blind ſoul; how looſe then muſt the life needs be! There is a law in the members, and the execution of this law is not accounted rebellion, where the eyes be out, and the man in the dark. Dark ſouls are as obey­ing as the devil is commanding; he that follows the Lambe whereever he goes, is very holy; and ſo he that follows the wolf, the devil, whitherſoever he leads, you may conclude is very unholy, very licentious, and under the power of dark­neſſe.

Ʋſe. To the dark Church of England I will ſpeak a word from this point: Thy darkneſſe hath made looſneſſe, and lawleſneſſe bloudy deſperate gentiliſme and heatheniſme; thy children are riſen up againſt thee to kill thee, for keeping them without light. O Engliſh earth, drink not up the bloud of thy ſlain; take the bloud of thy body, and the bloud of thy ſoul, and throw it in the face of Biſhops, Deans, Prebends, Parſons, Vicars, Curats, and all of that kind, which have and do keep thee in blindneſſe, and taught thy children to kill Chriſt, and one an­other. For ſome years together looſneſſe in tenets, looſe do­ctrines and pamphlets filled the kingdome, directed againſt the Sabbath, and other main parts of Chriſts will: Prelates brains hatched nothing but toads, they crept out of their mouths all the land over, and then I did ſadly foreſee what all was drawing too apace; looſe tenets make a looſe life. When I ſaw mens gifts and parts under the power of darkneſſe, I did17 believe that their perſons and fortunes would not be long be­hind; toads and ſerpents when they are generated muſt live, who ever be ſtung and poiſoned to death. Unhappy Prelates! muſt England bleed and die rather then your pompe? all her bloud yet cries againſt this generation. Was not this the de­ſire of that company of men (I would not have them now imitated by any other) to throw down light every where, and keep the kingdome in darkneſſe, and ſo in looſneſſe, that every one might riſe up one againſt another to accompliſh their will, even children againſt father, to cut the throat of purity and Pu­ritans through the land?

To you more particularly let me ſpeak from this point: See here the ſpring of your neutrality, you are dark; you can do any thing becauſe you know nothing. Truth hath the power of God in it; your hearts bend any way, becauſe you cannot ſet up God before them: Sinners, how have ye heard? and what have you learn'd? Your courſe ſpeaks you looſe to Chriſt, and to many Chriſtians, what does it to your own conſciences? Have ye light? what, and live looſely? Then you withhold the truth of God in unrighteouſneſſe, and you will ſuffer doubly, namely for the abuſe of light and conſcience. A Libertine a­gainſt light fights deſperately againſt conſcience, or elſe hath kill'd it quite. God is very angry with a man that is a ſinner in the day. O that thou hadſt known in this thy day: ſinners in the day provoke God much, and will be beaten with many ſtripes. The prophet Eſay ſpeaks of darkning light in the heavens thereof, Eſay 5, 30. Libertines againſt light, darken the ſunne in the heavens thereof; they can ſnuff out the ſunne that ſhines in their ſouls, as one ſnuffs out a candle, they pull the ſunne out of heaven, to make pleaſure to themſelves in the dark, and make as if they knew nothing, what they do. Your hypocriſie is reigning, and if not lookt to, twill be ruining quickly; theſe do not periſh for want of knowledge, but for want of conſcience.

Coloſſ. 1.13. And hath tranſlated] us into the king­dome, &c.

WE have been at the border of hell, and now we are come to the borders of heaven: nature is as near hell, as grace is heaven. From nature to grace, and from grace to glory, is loſt mans journey home again; this journey is long and mans legges weak, and not able to go it, and therefore doth God bear him from one to another, and transferre him along. Transferring notes motion from one place to another; but up­on ſome bodies ſhoulders, or in ſome bodies arms, by bearing. Obſerve the road to heaven, and you ſhall ſee none going that way, but in Chriſts arms; you will ſee the way narrow, and full of cripples, carried along from tithing to tithing, from ſinne to grace, from one grace to another, till they come home to glory, which is their kingdome.

Doctr. Grace is Gods carrying the ſoul to Heaven. Chriſt carries ſouls in his arms unto eternall bleſſedneſſe. Fallen man can nei­ther ſtand nor go, his fall hath killed him, and the dead ſtirre not but as they are carried. When the Angel ſtirres the water, I have no body to put me in, ſaid the cripple, if ſome bodie would take me in their arms, or take me upon their backs and carrie me in, I might come to health and happineſſe. The em­blem ſpeaks our ſtate, we are born from a miſerable condition, to a bleſſed; from ſinfulneſſe, which is ſoul crippledneſſe, to ho­lineſſe, which is ſoul ſoundneſſe and bleſſedneſſe. Some can pre­vail with their wounds and weare them out; but man is not ſo ſlightly wounded; nature is deeply wounded, and lies by it: The Samaritan put the wounded man upon his own beaſt, and brought him to an Inne, and took care of him, ſaith the Evange­liſt, Luke 10.42. We are born from wounds to health, from nature to grace; from the kingdome of Sathan, to the king­dome of Chriſt, by Chriſts own power, we are transferred in­to the kingdome.

Things have their nature, and the reſult of this, is their will; man moves not heaven-ward, nor will not; things that will not go to ſuch a place, muſt be carried thither, or they will ne­ver come there. Chriſt puts himſelf to no more pains then needs19 muſt. They will not come to me (ſaith he of ſome, which is true of all) I muſt go to them and fetch them, or they will never come to me elſe; Chriſt ſpeaks all our conditions in theſe words. There is not bare indiſpoſition, but oppoſition reſolute, and in caſes of this nature, all muſt be carried by ſuperiour power, or nothing is done. 'Tis a hell to man to come out of hell, and they are as devils tormenting before the time, that meddle about this matter; you chain and carry diſtracted creatures to means of remedie: corruption hath its deſtructive haunt. They are a perverſe and a crooked generation, Deuteronomie 32.5. they will not go Gods way, and that they may not, they wreath up their legges like a Tortoiſe, contorti, ſo ſaith the originall, when a Tortoiſe wreaths in his legges under it, you muſt carrie him, if you will have him.

Chriſt ſaves laboriouſly, he makes a ſea of his bloud ſo deep as to bear the ſoul, he makes arms and ſhoulders chariot wheels, carriages to bear a ſinner heaven-ward, which is wonderfull heavy. A ſinner is a heavier burthen then all the creation, he ſinks all but Chriſt, he makes the creation grone and crack un­der him, he preſſes a world to nothing with his weight, and yet Chriſt ſhoulders him. The bearing up of the world, is not ſo much burthen, as the bearing up the ſoul of man, he does the one with his word, but to the doing of the other, goeth word, perſon, bodie, ſoul, arms, ſhoulders, heart, bloud, all; and yet Chriſt ſubmits all theſe, and becomes a porter, a ſervant, a ſlave, and bears till his back and and heart break. Labour if honour­able, helps to bear it ſelf, the labour it ſelf lends one ſhoulders, and gives one legges; but baſe labour loads it ſelf, the ſervility and baſeneſſe of it is more burthen then the burthen, and pulls away all ſhoulders from it; who will put himſelf to drudgings, baſe ſervice, that is of any qualitie? And yet Chriſt did this. Drowning waters are up in this low world, and Chriſt ſtrips himſelf, and wades, and carries over poore ſouls upon his back, and weaklings in his arms, ſome one way, and ſome another, as may be beſt eaſe to them, though moſt pain to him.

Chriſt ſaves fatherly. Parents know no pains nor coſt for children; knees, arms, boſome, ſoul, all open to bear them. Ja­cob wrapt up Joſeph in his ſoul, and carried him up and down20 in his boſome: Chriſt is a father, and moves juſt ſo to his chil­dren; for every one of his children is a Joſeph to him: he takes up a child when complaining like the Shunamite, and ſets him in his lappe, and keeps him their till he die; all Chriſts children die in his arms, like the Shunamites ſonne. If a child of God live an hundred years, his father never ſets him down out of his arms, but carries him unto death, beyond death as the Pſalmiſt ſpeaks. Chriſt wraps us up in his ſoul, and carries us there alwayes, he is ever mindfull of us. You have that expreſ­ſion in the Scripture; we are but trifles and yet Chriſt can­not put theſe trifles out of his mind; he carries our ſouls, as he carries his own thoughts, he minds us, up and down the world, till we come home. Compaſſion is, when things are laid to heart, and ſo carried up and down; and they are choicely carried indeed, which are ſo carried. Compaſſion carries Chriſt and us; compaſſion gathers about his heart, and that gathers his children about there too, and ſo they are bound up together in that bundle of life, and carried through ſinne and miſerie, to eternall felicitie, into his kingdome.

Chriſt ſaves ſurely: a father bears over his children, to make ſure work, that they may not fall in. Between nature and grace is a great gulf, and a remove from one to the other, is not without great danger; ſoul tranſaction from corruption to grace, is with perpetuall fierce conflict; the ſoul cannot put out a ſtep for heaven, but Sathan lets fly at it, and Chriſt therefore is a convoy, and he transferres from ſinne to grace, and from hell to heaven. As tranſactions of ſtate removing this and that, have their bloudy conteſts: ſo tranſaction of that great State, for eternity within, pulling down and ſetting up, have deadly conteſt, and the ſoul will be killed in the way to heaven, if not born along. When Iſrael went out of Egypt, not a dog barked, but when a ſoul goes out of the bondage of ſinne, into the libertie of Chriſt, many dogs and devils bark and bite: Chriſt therefore as he doth pull out, ſo he doth carry in, whom he faſtens hold on he lets not go, whom he takes into his arms he keeps there, and ſtill carries them there in all conflicts, to make ſure work; all Chriſts children fight in his arms, if the devil can kill them there ſo, they all fight upon this advantage every battell; paſ­ſage21 to heaven is ſecured, the great whale that is maſter of the deep bellies us, and ſaves us from all ſtorms, carries us, and conveyes us to our haven, the kingdome of his dear ſonne.

Chriſt ſaves ſweetly, 'tis pleaſant travelling in his arms, a man may go a great way with eaſe upon anothers legges; the way though long and dirty goes away one knows not how, when bravely carried Chriſt will have none deſtroyed nor none tired in the way to heaven. Wiſdomes waves are pleaſant, they go all in coaches and chariots to heaven; 'tis the honour of the way, the ſtate of the king in his kingdome below, to be born up and down ſo. The king brought me into his chambers, ſaith the Spouſe. Chriſts yoke is eaſie, eaſie indeed, becauſe born upon anothers neck: you yoke creatures ſo that their yoke may not pinch, you uſe art to leſſen labour, and make work no work, and pains pleaſures: Chriſt is excellent at this art, he doth ſo yoke every one, that he draws with eaſe, he makes eve­ry ones yoke big enough to put in his own neck together with the man, and ſo he draws himſelf and the man too, and that is an eaſie yoke indeed, and a little burthen: as you put ſome­thing of weight ſometimes into a childs hand, and you carry the child with that in his hand: therefore the child eaſily bears, becauſe he and his burden both, are born by another.

This is ſubſtance according to ſhadow: this ſweet way of ſalvation was typified, in Noah. Noah was transferred by an ark from an old world to a new, and that ſhadowed out ſal­vation in Chriſt and the very manner of it, Chriſt transferring the ſoul from a bad ſtate to a good. So Iſrael was brought out of Egypt to Canaan, and the Scripture tells you how, juſt as an Eagle carries her young and as a father carries his children. Have I conceived all this people, that thou ſhouldst ſay unto me, Carrie them in thy boſome, as a nurſing father carries the ſucking children, Numbers 11.12. God was more tender then Moſes, it was tedious to him to bear ſo many and ſo froward, in his boſome to Canaan; yet ſo did God, and ſo would he have had Moſes done and becauſe he had not patience enough to do it, he died ere he came there; 'tis dangerous not to be compaſſi­onate, according to expreſſe command, though ones burden be never ſo great. God took up the burden that Moſes would not,22 and he tells you how he carried them, As an Eagle ſtirreth up her neſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, and bears them upon her wings; So the Lord a­lone did bear them, and no ſtrange God with him. Deuterono­mie 32.11, 12. God can bear much alone, and will, for a ſin­ners good, and his own glory, that is, to anſwer types, and ful­fill truth.

Uſe. As Chriſt does bear ſouls to heaven, ſo does the devil bear ſouls to hell: evil ſpirits are very painfull too. Who bears your ſouls? Sathan carries by deluſion, ſome are carried about by winds of Doctrine, the devil is in that wind; when errour rules the life, Sathan rules the heart, this ſoul is born in the arms of an evil ſpirit. 'Tis a light ſoul that a ly will carry, but his fall will be heavy. Whom Chriſt carries, truth carries; the word of God, and the Spirit of God, are the two wings upon which Chriſt carries ſouls to heaven. Upon what wings do ye flee? By theſe you may know who carries you, whether Chriſt or the devil. Chriſt wraps up ſpirits in the word, and ſo away with them to heaven.

Sathan carries by violence. The Apoſtle Peter tells us of ſome that are carried about by a tempeſt, Sathan certainly is in that tempeſt: ſouls born by that evil ſpirit, are hurried. Tem­peſts are beſide rule, and beſide reſiſtance; ſo are ſouls carried by Sathan; the heart hath choſen its own way, and reaſon muſt not ſtirre, nor divinity leſſe; every thing is irkſome that oppo­ſeth, nothing that contradicts can the man heare; this ſoul is in the devils chariot, tumbling to miſery apace, if God ſtop not no man can. The Lord ſeldom ſtops ſouls when they run apace, till they have fallen and hurt themſelves much, if not ruin'd themſelves quite. Chriſt drives gently, he goes truths way, and truths pace: ſouls carried by Chriſt, go no faſter then truth, ſuch make a ſtop at every turning, and look out, they go ſlowly and ſurely. Chriſt kicks at wilfull ſpirits, but he doth not carry them; they are meek ſouls willing to be carried onely by Chriſt, whom Chriſt carries.

The devil bears to deſtruction, to ruine grace and the ſoul: he bears as he did bear Chriſt, to ruine all, body and ſoul. Souls carried by Sathan, are carried away from God to the glory of23 the world, to a god which is not God. Carrying away from God is a graduall thing, ſome are carried away more then o­thers, and ſome are carried away quite, which I will ſtand up­on a little. I ſee ſome carried away extremely, which makes my heart tremble to behold. Men are carried away captive, that is, when evil is committed againſt all means uſed to avoid it, and that caſe is afflicting, but not deſtroying: for 'tis the caſe of the beſt ſometimes. The compaſſe is ſet to ſuch a haven, and all mariners working that way, and by force of wind beaten aſide.

As the heart ſtands to Chriſt, and truth, or not; ſo is the man more or leſſe carried away: ſome plead againſt their own hearts, as working ſo, and ſo unruly, and ſide with conſcience and Chriſtians as condemning them, and wiſh that as they con­demne that which is naught, that ſo they would execute it too, and bury it quite, that like the body of Moſes, neither man nor devil might find it, to make a reſurrection of it again. Others plead for an evil engaged affection, againſt Chriſtians, yea a­gainſt conſcience; and all the art lies to keep along between theſe two ſmoothly and well, that ſinne and the man may en­joy themſelves without being notorious both, and afraid one of another or both of hell; this ſoul is carried very farre from God, if he ſee it, but if not, the man is in a deſperate condition, and yet Chriſt can bear out of this.

Does God bear ſouls heaven-wards? load him, let him not want imployment, caſt your burdens upon him. Caſting our burdens upon God, turning off perplexing thoughts; making known requeſts and reſting upon God for anſwers. One com­plains of this, and another of that, but do you complain of all to Chriſt, that he would give you with his everlaſting arms a lift? Iniquity is too heavie for the ſoul, and the ſoul is too hea­vy for it ſelf, when it onely bears it ſelf, and makes not to Chriſt to be born. Every thing cracks under the weight of ſin: our very ſouls crack under the weight of ſinne. Sinners thank your ſelves: Why is not Chriſt of more uſe with you? You would bear all alone, that will kill you: Chriſt can carry all alone, your ſouls and the guilt and filth that is in them, but none elſe; he did tread the winepreſſe alone. There is art in unload­ing the ſoul upon Chriſt, and it lies in this; in obſerving parti­cularly24 what loads the ſoul, and what Chriſt hath ſaid particu­larly to ſuch a caſe; no ſoul miſcarries of being born to heaven that thus does.

Chriſtians bleſſe-God, he takes much pains with you: receive this, and I conclude this point. Gods arms are as free for you, as yours for your children. I have often wondred at that ex­preſſion, They ſhall runne and not be weary: but now I ſee how it comes about, we run upon anothers legs. Chriſtians, that you keep on the way of God ſo chearfully and ſo reſolutely, a­gainſt all oppoſition, 'tis Gods bearing of you; bleſſe him, you would wax weary and with-draw, to the perdition of your ſouls elſe. Perſeverance in grace is a great deal of pains to Chriſt, though it be little to us. When you carry children long in your arms, over this ſtile and over that, do not your arms ake? Then think of Chriſt, what bearing your ſouls and your ſinnes is, and whether it be worth thanks. Let him have the burden for the bearing, and if it were all gold: You pay port­ers for carrying this and that, pay Chriſt well, let him have your ſouls for the carriage of them.

Coloſſ. 1.13. Into the kingdome] of his dear Sonne.

CHriſt hath double honour from above, externall and inter­nall, the hand of God, and the heart of God, and both here one after another to be ſpoken of: Preferment, and this as a great favourite: A Kingdome, and this becauſe dear, a ſonne of love. Into the kingdome of his dear Sonne, or Son of his love.

There is a generall misjudgment of Chriſt: We judged him forſaken of God. The Jews generally judge meanly of Chriſt, and ſo do we Gentiles; but all without warrant, for God doth not ſo: Chriſt is high in Gods eſteem and hath honour ſuitable, A kingdome here, beſides a kingdome to come.

I will make demonſtration to you of Chriſts kingdome here, and by ſuch things as are in the kingdomes of men. The lambe hath a throne, mercy and juſtice working in power here. God ſits upon the throne of his holineſſe, Pſal. 47.8. Holineſſe here ſpeaks mercy and juſtice, and the demonſtration of theſe is Chriſts throne, that upon which he ſits Chriſt hath no other ſeat nor abiding in this world, but as a diſpenſer of mercy and25 juſtice, God ſits upon the throne of his holineſſe. Man can ſit down upon things without himſelf, but God cannot, his own holineſſe is his throne, the whole world will afford him no reſt, nor no ſeat to ſtay a moment upon, but onely what himſelf doth in it. Some are condemned already, and by that rule ſome are ſaved already; ſome broken in heart, and ſome hardened in heart, and all theſe ſpeak out Chriſts throne here, in the power that doth theſe, ſits Chriſt; he ſits upon the throne of his holi­neſſe. Kingdomes have thrones, thrones of judicature, and ſo hath Chriſt: He that rejecteth my words, hath one that judgeth him, ſaith Chriſt. All move as if there did none ſit and judge, but 'tis the misjudgment of the world; for there is a throne ere­cted here below, and not an action done, not a word, nor a thought, but he that ſits on the throne judges, he hath one that judges him. Chriſts throne is inviſible, but not a fancie; and to many inſenſible, but 'twill be the more terrible. What is done in the fleſh is judged there, and what is done in the ſpirit is judged there; within and without you have one that judgeth you: ſenſes cannot reach this, and pride will not; but yet this pulleth not down Chriſts throne, the work goeth on, the judi­cature of a kingdome; theſe Coloſſians found it, they were ſelf-condemned by truth, and carried out of themſelves to Chriſt: Who hath brought us into the kingdome of his dear ſonne.

Kingdomes have throns of Judicature, and thrones of State: the Lambe hath a ſeat of glory in this world. Do not abhorre us for thy name ſake, do not diſgrace the throne of thy glory: Remember thou break not covenant with us, Jeremy 14.21. Diſpenſation of Juſtice and Truth is Chriſts throne of Judica­ture; and ſo diſpenſation of Mercy and Truth is his throne of glory; by this he ſits and abides very glorious, in the midſt of the Chriſtian world, as by the other he ſits very terrible in the midſt of the wicked.

Mercy is the moſt glorious thing that miſerable man be­holds: the leaſt mercy gives Chriſt a ſeat of glory in the world; every flower in the field, every ſtarre in the heavens, every grace in your hearts, ſpeaks out Chriſts glorious ſeat here; name a mercy in the world, and there ſits Chriſt in glory: under this notion is that expreſſion, Heaven and Earth are full of thy26 glory. Solomons throne had ſteps to it, one higher then an­other.

Mercy is diſpenſed by degrees here higher and higher, and the higheſt are thoſe which reach the heart and make that glo­rious, and there is Chriſts higheſt ſeat of glorie in this world. I may make an externall demonſtration of this: ſuch parts of the creation as in which God moſt manifeſts himſelf for the or­dering of all, that is by way of eminence called his throne. His throne is in the Heavens, ſaith the Pſalmiſt, which is not ſpoken excluſively, as if God had his ſeat no where elſe, but compara­tively, that is, no where ſo eminently as in that part of the cre­ation, that orders all the reſt. As the moſt noble part of the great world is Gods prime ſeat, ſo the moſt noble part of the little world is his prime throne; his throne is in the heart, in that totum gubernans. Thrones are erected in chief places; more of Gods ſtate and glory is to be ſeen in one ſoul then in all the creation: a ſpirit ſpeaks what God is, and makes at the very eſſe of God as it were, whereas all other things ſpeak but what God doth, and ſo make but at his back parts. Where you can find God moſt according to what he is in himſelf, and ac­cording to what ſimilitude he makes to himſelf by operation, there is his ſeat of glory: he ſeated himſelf in the hearts of theſe Coloſſians, and ſhewed himſelf as a God making covenant, which is more then remembring covenant, as the Prophet be­fore ſpeaks, and therefore by ſo much the more fitly may be called, the throne of his glory.

Majeſtie.Kingdomes have majeſtie: a kingdome is the union of many, to hold forth greatneſſe and dread to its own ſafety. Solomon had Lions about his throne to ſet forth the Majeſty of it, to make tranſaction between that and all other people with awe. Chriſt manageth his way in this world with majeſty, Heaven and earth tremble at his preſence; he utters his voice to the great world and the rocks rend: thunder is the voyce of God to the great world, and with what majeſty doth he expreſſe himſelf to all creatures below in that voyce. As there are thunderings without, ſo there be thunderings within; in great majeſty doth Chriſt ſpeak to the ſoul ſometimes, ask your conſciences elſe: ask Felix, the Goaler, and Cain elſe, yea ask your father Adam27 elſe: what a caſe were all theſe in, when Chriſt did but reaſon with them! Yea, I ask you (hypocrites if any here) is not the way of Chriſt full of majeſty? What means thoſe loads that gather about your hearts, and that fearfulneſſe which ſur­priſeth you elſe? Thou dost but touch the mountains and they ſmoke, ſaith the Pſalmiſt, God doth but now and then give a touch within, and the ruddie merry face pales, and ſadens pre­ſently: he doth but whiſper within, and ſpirits flie up into the head, into the face, and about every where, and the heart with­in beats for want of them, ready to ſwoune away. Twenty years time not enough to heal the wound of a word of Gods mouth, O the majeſty of that word! Gods word is a ſword, hath not a ſword dread, eſpecially when ranted againſt the breaſt? ask wounded ſpirits whether Gods words be not full of majeſty. Look upon the whole creation, upon the earth, upon the ſea, upon the heavens, do they not all ſpeak the majeſty of Chriſt? God is mightier then the noiſe of many waters, yea then the mighty waves of the ſea, ſaith the Pſalmiſt: toſſings, rollings and roarings of the ſea, do they not ſpeak loudly the majeſty of Chriſt? But ah ſinner! the toſſings, rollings and roarings of a troubled ſoul, ſpeak the majeſty of Chriſts words much more. Knowing therefore the terrour of the Lord we per­ſwade men. Know ye the terrour of the Lord? the majeſty of God as manifeſted by his Word and Spirit? Paul did, Job did, the dread of God fell upon him, theſe Coloſſians did, and were brought out of it into the kingdome of a dear Sonne, a Sonne of love.

Kingdomes have ſupremacy: one in chief,Suprema­cy. and over all ſuch as are Monarchically governed, and ſo is the kingdome of Chriſt. Chriſt moves, as by a majeſticall, ſo by a ſuperiour power to all, and this is baſis majestatis. Chriſt is a great King over all, as the Pſalmiſt titles him; he moves here below by a power above men, above the greateſt of men, above Kings, and there­fore called the King of Kings, and Lord of Lords; he moves by a power above Angels good and bad; his throne is above thrones, dominions, principalities, that is, thoſe ſpirituall prin­cipalities which by Angels are expended; he rules, yea he cap­tivates all, which is more. Every knee bow to him of things28 in Heaven, of things in earth, and of things under earth, men and Angels, good and bad. The Sunne is ſupream and ſwayes all virtues of the Heavens and earth: Chriſts dominion is from the ſea to the worlds end, there is not a power from one end of the world to the other, but 'tis under Chriſt. The firſt Adam was over all and ſo is the ſecond, his motion yet but darkly ſpeaks this, but 'twill every day now more then other; the kingdomes of the world will become the kingdomes of Chriſt; what he yet darkly over rules, he will take viſibly into his hands, and the kingdomes ſhall become one and under one: Iſrael had one Lord; the Lord thy God is one [Lord. Diſtance of place deſtroyes not the Supremacy of Chriſts Kingdome, nor the Monarchicall government of it, which will be plain by this demonſtration. Talk with Chriſtians here and talk with Chri­ſtians in the furtheſt part of the world, and you ſhall find con­ſent of divine motion within and without amongſt them all, which ſpeaks them all under one ſupremacy, all ſubjects of one kingdome, though ſo farre diſtant: they grone under ſinne as you do, and extoll Chriſt as you do; face anſwereth to face, and yet theſe faces never ſaw one another: pulſe beat, and ſpirits work alike, the ſtate is the ſame, the bloud is the ſame, though it run in various veins, and ſome to the extreme parts of the earthen fabrick. As things are in their native power Chriſt is above them, and ſupream; and as things aſpire and exalt them­ſelves, and pretend to ſomething above their native ſtate; as things ſtrut themſelves, and ſtand a tiptoe, ſo Chriſt alſo is a­bove them. Low things will ſtretch and lift up themſelves to o­ver-top, and this may do ſomething amongſt men, but 'twill not with God; In that wherein they dealt proudly, he was above them, ſaid Jethro of Pharaoh and his company.

Order, or laws.A kingdome hath a ſcepter: Kingdomes are not many to­gether like heaps of ſtones, confuſed, and any one upmoſt, but many together by rule, and this holds altogether to the weal of each. Bonds knit many together, every man looſe and to his will, and then many kings but no kingdome; every man to his will, and publick weal makes her will too and dies. Bread is the life of particulars, and law is the life of generalls; bread is the life of perſons, and law is the life of kingdomes; theſe are they29 that render one to another, as Joſeph to his brethren, nouriſh­ers: I will nouriſh you, ſaith he to his brethren, fear not, &c. Chriſt hath a ſcepter, he rules not by tyranny but by law, which law of his kingdome you have written, as the Jews had the laws of their kingdome; and not an action of God about the creature, but is in reference to the written law; all motion of Chriſt is ac­cording to truth. Chriſt doth not his own private will, but a joynt will conſented to by each perſon, and publiſhed, which is the meaning of that expreſſion, I came not to do mine own will, but the will of my Father. He came to fulfill one volume, another volume is written, and he will come and fulfill that too, and then 'twill be well with us. Chriſt moves ſo exactly by the word, that this and not he ſhall judge men at the laſt day. Rule makes actions juſtice or not juſtice; where there is no law, there is no tranſgreſſion. The ſhining juſtice of all Chriſts actions, ſhall ſilence every guilty ſoul at the laſt day. Chriſts courſe was nothing elſe, but a fulfilling what was written; his ſayings ſeemed hard, and yet he ſpake but the written word: Juſtice is in the worſt word or work you wrangle at: his ſcepter is a right ſcepter, a ſcepter of righteouſneſſe; his carriage is but the writ­ten word organiz'd, and made to ſpeak to you ſtill as you are; the word made fleſh, and wrapt up in a mouth of fleſh like your own, and made to talk to you, and to tell you your own, which is the ſcepter of Chriſts kingdome. The ſumme of all is this, Chriſt doth manage a publick ſtate here, a kingdome, that is, he puts forth a power to the ſubduing and ordering of many, to their felicity and his own glory, and to the deſtruction of all that oppoſe theſe two.

Ʋſe. A kingdome ſpeaks ſubjection of multitudes, the ordering of many to the felicitie of all, and to the glory of one, as head of all. What power Chriſt manages in the world, that look after in your ſelves: Untaimed creatures! what do you think of your ſelves? truth is of little power to ſubdue ſinne, and order the heart, and yet men think they are brought into the kingdome of Chriſt. You can talk, but the kingdome of God is not in word, but in power, that is, ſubjection to truth ſpeaks domini­on. What hath conquered your ſouls? Chriſts kingdome is ob­tained by conqueſt: did ſinne and your ſouls ever fight? 'tis a30 time of warre, how many battells have Sathan and your ſouls fought? you glory to be quiet men, and Sathan likes it well, he is as unwilling to be troubled as you. Many ſinners ſcarce ever gave their ſinfull hearts a check, and yet cannot but judge well of their condition, they ſo ſinfully dote upon themſelves, nor can they judge well of any elſe, that think not of them as they do.

Sathan and I have fought many a time ſaith one, we have had many a hot bout together; and who is overcome? Sathan or thy ſoul? Sathan is expert at his weapons, able well to de­fend himſelf, he is not conquered preſently; he hath ſtrong holds, and a ſtrong art to hold them, Know ye his wiles, igno­rant ſouls? you think you fight with the devil, when you ſet Sathan to caſt out Sathan, one luſt to croſſe another. Some men can diſtinguiſh between humour and reaſon, and can ſet reaſon to fight againſt humour, and both to fight againſt Chriſt. Doth truth carry you againſt humour and reaſon both, againſt all that oppoſeth? This ſpeaks the dominion of Chriſt. I con­ſulted not with fleſh and bloud, ſaith the Apoſtle; he doth not ſay I conſulted not with Sathan and ſinne: fleſh and bloud ſpeaks reaſon, and yet when this oppoſeth Chriſt, a ſoul under his do­minion waves it.

DiſcretionSome are not farre from the kingdome of God, as Chriſt ſpeaks, and yet never come there. 'Tis an obſervable expreſſion, that of Chriſt to the ſcribe, When Jeſus ſaw that he anſwered diſcreetly, ſaith the text, he ſaid unto him, thou art not farre from the kingdome of God, Mark 12.34. Reaſon ſeaſonably and forcibly acted is diſcretion: diſcretion is a courſe divinity, and it conſiſts in ſquaring action to externall applauſe; and men that can reach this height uſually ſtick there, which is dead­ly, and ſo I fear did that ſcribe; 'twas enough that he had ſo ſpoken, as to winne applauſe, for I heare no more of him in that ſtory. Londoners, moſt of you have knowledge enough, and many of you can manage it to great applauſe; you are not farre from the kingdome of God, and yet reſt here, and you will ne­ver come there. I love diſcretion dearly, and yet I have obſer­ved many diſcreet men, the moſt bitter enemies to the power of godlineſſe; they can honour nothing above their own ſphere:31 holy zeal is wild-fire with them; their own pace after Chriſt faſt enough, and this oft times looſeth Chriſt, ſoul and all. Diſ­cretion is good at meaſuring virtue, but bad at meaſuring grace, 'twill give much to Chriſt but not all, it lacks ſtill one thing, as Chriſt ſaid to the young man, and commonly that one thing is ſomething which carries the heart with it, which is all: the do­minion of Chriſt is not in that ſoul. Men merely diſcreet, are not yet brought into the kingdome of Chriſt.

Some go beyond diſcretion, and make flanting profeſſion,Profeſſion. and yet prove not well. There be children of the kingdome, and yet not in the kingdome, children of the kingdome ſhut out, children of one kingdome ſhut out from another. Chriſts kingdome hath ſome externalitie, many called and no more, few choſen: ſuch as ſtand within the externall call of the Go­ſpel, and make as if they did heare; boaſt of the Temple and the name of the Lord, and depart not from iniquitie, theſe are children of the kingdome, and yet children of that wicked one. Londoners, look to your ſelves, you are children of the king­dome, Chriſt calls to you, all is glorious, and you all ſeem glori­ouſly to hearken to it, but I obſerve ſome of your wayes, and there I ſee you wipe off all your paint, and your life ſpeaks your ſouls dead, and many friends about you mourn for the dead. I ſee their tears in bibles, every Lords day. Sir pray for my fa­ther, pray for my maſter, they talk and make a ſhew but have nothing in them, they have a name that they live, but are dead; O Sir, pray that they may not be twiſe dead and plucked up by the roots. Perſons about you, they ſee the unſoundneſſe of your profeſſion, and you ſee nothing. Hypocriſie is a ſecret but a ve­ry mortall evil, it lives and thrives under all contrary forms. Children of the kingdome, look about you, and I have done.

If you receive not the kingdome of God, as a little child, you cannot enter into it. Little infants, parents may carry them where they will: Truth muſt carry you whither it will, if you fight againſt it you cannot kill it, but you will kill your ſouls. Rebellious ſtrugglings are ſoul-ſtabbings; carry things by force againſt all divine reſiſtance, and you run head-long to Hell. Out of ſelf is the way into the kingdome of Chriſt: pleaſure muſt be nothing, parts nothing; nothingneſſe is the way to all. 32Bleſſed are the poore in ſpirit, for theirs is the kingdome we ſpeak of. Lay your ſpirits naked before Chriſt, and let him further ſtrip them as he will, and then cloath them, and order them as he will, and this is the way to a kingdome: it is ſome­thing painfull to get into Chriſts kingdome, but when you are once into it, you would not be out of it again for all the world.

Coloſs. 1.13. Dear ſonne, or ſonne of love.

CHriſts honour and thy foundation of it, are the two things which take up this latter clauſe: his honour is great, to wit; a kingdome, the rule of all: his favour is great, and this raiſd him ſo high, he is a dear ſonne, a ſonne of love, ſaith the origi­nall. 〈…〉〈 in non-Latin alphabet 〉.The father loveth the ſonne, and gave all things into his hand, Joh. 2.35. and Joh. 5.20. The father loveth the ſonne, and ſheweth him all things that himſelf doth, &c. Love gives forth preferment to all Gods children, not any ſonne but riſeth this way; not any adopted ſonne, no not the naturall ſonne; he hath a kingdome becauſe a ſonne of love.

Love is the common doore by which all favours go forth to all children: ſome children are higher then others in dignity, but none by their wits, or any thing elſe, but all from love. Wits make their way too much with men, and 'tis all the friends which ſome have to riſe by, but they procure no preferment with God; if not beloved, let a man be as crafty as the devil, he will never be rais'd by God. God flatters none; whom he cannot love he tells them ſo in all he doth; every thing works to throw them down, not to raiſe them up, as every thing tends to the ad­vancement of them that are beloved. We do make diſtinction of talents, ſome bigger ſome leſſer; but love hands them out all to children; God gives to all his children with his own hand, adopted ſonnes, and the naturall ſonne have a kingdome; as dear children, as ſonnes of love.

God gives orderly; his heart firſt, and then his hand: perſons are indeared, and then have all, countrey, city, the whole king­dome. Iſaac could not bleſſe at a diſtance, Come near my ſonne, &c. God doth not caſt great bleſſings he knows not upon whom, he takes perſons very near him, relates them, and indears them, and then advanceth them. The Lord did not ſet his love33 upon you, and chooſe you, becauſe ye are more in number, &c. Gods order in advancing is here ſet forth; he firſt ſetteth his love upon perſons, and then chooſeth them forth for advance­ment according to that love; The Lord did not ſet his love upon you, and chooſe you, &c. Love ſingles out perſons, and then ſin­gles out preferments ſuitably, ſhe culls out and then crowns; ſo naturall and ſo adopted ſonnes riſe to the kingdome. There are kings in wrath in a temporall ſenſe, but none ſo in a ſpirituall: all ſpirituall kings are kings in love, and from love ſet up, and kept up. Kings of a little ſpot of earth, and the king of all the earth, all one in the originall of their preferment, all children of love, therefore children of honour and greatneſſe, and carry a­way all from all the world beſide. The heart of God is the foot-ſtool up to the throne for all.

God gives purely: nothing without him ingages him to any, no not to the naturall ſonne, You are given unto, and therefore give, but God gives ſo to none: Who hath given unto him firſt? did the naturall ſonne? or do the adopted ſonnes? All his chil­dren have what they have, becauſe beloved; love onely is the wombe that brought forth ſonnes, and a kingdome for them. Deſigne makes you ſtir, but God cannot be more happy then he is, the advancing of love is all his deſigne in all he raiſes; he makes perſons great to make great his love, no ſonne ſhould have had a kingdome, neither adopted ſonne nor naturall ſonne, had it not been to make great his love. Love is the efficient and finall cauſe of all Gods actions towards all his children; the naturall ſonne and the adopted ſonne are made great of love and for love; ſet up by love, that love may be ſet up by them, and for no other deſigne.

Gods gives ſolacingly: that is, ſo as to delight himſelf in what he gives, ſo as to delight the giver as well as thoſe that are given to: all given in love makes a heaven to God and to man, to the giver, and to the receiver. The motion of father and children each to other, is by the ſame ſpirit: children move towards their father in love; and that's the heaven of their way; the ad­vancement and kingdome which they give God in their hearts is in love. Father moves to all his children in love, and that's the heaven of his way: the fruit of the ſpirit is love, ſo the reward34 of the ſpirit is love; the one ſpeaketh that which we give to God, and that is love; and the other ſpeaketh that which God gives to us, and that is love: Gods way within and without to all his, is in a rapture, he makes a heaven to himſelf in making one for us. All motions between father and children make love-meetings; we obey him in love, and he crowns us in love; adopt­ed ſonnes and the naturall ſonne, all Gods children move in love to their father, and their father meets them in love, and imbra­ceth them; ſo did Chriſt advance his father, and ſo did his fa­ther advance him as a dear ſonne.

Ʋſe. You ſee Gods generall way of raiſing perſons, he firſt loves and then advances, not a perſon in the world doth God preferre out of this method. Many men have a mind too much to a hea­ven here and hereafter, but no mind to look after the love of God; wrath ſecretly conſumes theſe, in their blind ſtrugglings to be happy. Is hatred or love faſtened upon you? ſo will you riſe or fall, ſtruggle and ſtrive, and do what you can. Is deſpiſed Chriſt a ſonne of God, a ſonne of love? If he be of that ſeed he will riſe, and will flouriſh into a kingdome, notwithſtanding all the devils in hell oppoſe. Is Mordecai of the beloved ſeed? then he will riſe, let Haman ſtruggle his heart out. Is Haman an Agagite, of the curſed Amalekites? then he will fall, and all the favour in the world cannot keep him up.

I am grieved to ſee what prepoſterous wayes men take for preferment, the love of this man, and that man is made out af­ter, and not the love of God, as the onely medium to riſe by. I view the wayes of men, and ſigh in ſecret; I ſee one man make a god of another to get up, and he that is indeed God, and the onely giver of honour and worth neglected. Men move accor­ding to their principles, ſenſe undoes all; greatneſſe is neither from Eaſt nor Weſt, advancement is by a very inviſible hand, and you onely catch hold of hands which you ſee, to lift you up to a kingdome, to ſuch a great felicitie which you aim at. How low do moſt men move to be high! The ſoul is enſlaved which makes humane induſtry, all his endeavour to be bleſſed. The countenance of God ſets up, or throws down man: if all the world did love you, could they make you bleſſed? could they raiſe your eternall eſtate? Deluded ſycophants! men may give35 you fields and vineyards; but can they give you a kingdome, an everlaſting kingdome? and yet ſo doth God to his favourites, to adopted ſonnes, and to the naturall ſonne.

Know your errour, 'tis ruining, you that look onely after the love of men to riſe, which make ſo much of the love of man, and ſo little of the love of God. Both may be purſued, but ſubordinately and candidly, otherwiſe a man makes fleſh his arm, and himſelf liable to the curſe of ſuch a condition. A great many men love me, but what will this do me good when I die, if this be all the favour I have? Can mens ſhoulders carry me to the kingdome of heaven? Will the vapours of many mens mouthes make ſilver wings to carry my ſoul to heaven? What will conſcience cry out for, think you, when that pale meſſenger comes to call you hence? Ah my ſoul! thou art now to leave every body indeed, thy very own body in which thou haſt lived ſo long: Doth God love thee? conſcience will ask this queſti­on again and again O ſoul, ſoul. thou art to be gone out of the body preſently, doth God love thee? dear ſoul, art thou dear to God? One ſpirit is going to another, two ſpirits muſt reaſon together about all things done in the fleſh, and ſtanders by may not plead a jot, onely what is in the breaſt of God to plead for thee, or againſt thee. Sinners, what is in the breaſt of a God towards you? love or hatred? So will be your great happineſſe, or your great miſery, in this world and that to come.

Love ſpeaks it ſelf, and ſo hatred ſpeaks it ſelf: by Gods deal­ing with you, you may know whether he loves or hates you. God is dear to them which are dear to him, relations are indear­ing on both ſides: God loves all his children dearly, and they love him dearly. Chriſt was dear to his father, and his father dear to him; he would rather die then diſobey his will. The ſpirit of the naturall ſonne, is in all the adopted: if God be your father, where is his honour? Death is eaſier then diſobedi­ence, to a child of God. Relations have their proper nature, they that are begotten love him that begat; God hath no unna­turall child. Some of you ſtand upon your ſonne-ſhip, and yet tranſgreſſe the will of your father with eaſe: is he indeed your father which you call ſo, and uſe ſo? Are relations, the higheſt relations without bowels? can you uſe your father at your plea­ſure? 36Do you love God, and fight againſt him, againſt his ſpi­rit within, and againſt his truth and people without? Our war in England certainly diſcovers a great many dear children of the devil, as well as a great many dear children of God. 'Tis a time of great thoughts of heart, a time of great-ſtirring, and 'tis a brave time to know your hearts, and who is in them; whe­ther God or the devil; when humours ſtirre much, 'tis the onely time to know the ſtate of the man, and what is his diſtemper. God lives in every heart he loves, and ſtirres as he lives: how divine are the ſtrings of your hearts now? how generally di­vine? how ſtrongly divine? There are not two better things to demonſtrate any ones eſtate; not any love ſpeaks the love of a father. Chriſt looked upon the young man, and loved him; but 'twas not with any indearing love: ſo not any love ſpeaks the love of a child, but that love which takes up the heart, and in­dears God there: How precious are thy commandments; my ſoul loves them, ſaith the Pſalmiſt: and ſo elſewhere, My ſoul thirſteth after thee Pſal. 143.3. Weak ſouls ſhould warm and comfort themſelves in that flame they feel in their ſouls towards Chriſt and his wayes.

I am to be generall in conſolation to all Gods people, from this point: think how you are to God, very dear, and refreſh your ſouls with it in all ſad conditions. Miſery ſinks us becauſe we think every humane diſtreſſe ſpeaks divine diſpleaſure, or at leaſt an abatement of love. Afflicted Chriſtians! adde not to your load, God is never out with them he loves; all miſery ſpeaks not divine diſpleaſure. Miſery ſpeaks divine diſpleaſure onely, when it makes the ſoul wicked, more adherent to ſinne, and leſſe to Chriſt and Chriſtians. Some mens bitters from God, make them bitter and ſowre to good; I like not that ſtate: God would make a baſtard a ſonne, and he will not be correct­ed. Miſeries which make you groan under ſinne, and groan af­ter Chriſt, ſpeak you very dear children to God, how heavie ſo­ever they be, and you ſhould account ſuch bitters ſweets. Let ſuch mourners chear themſelves, God is very mindfull of your condition.

As things are dear to us, ſo we think of them: Is Ephraim my dear ſonne? is he a pleaſant child? Since I ſpake againſt37 him, I do earneſtly remember him ſtill. Thy folly may be ſpoken againſt and yet thy perſon very dear, and thy diſtreſſes compaſſionately carried in mind, when thou thinkeſt all are ſlighted. Chriſt ſtrikes with one hand, and ſtrokes with the o­ther, 'tis his uſuall carriage to children. Speak againſt them be­fore men, and ſpeaks for them at the ſame time before God his Father: Since I ſpake against him, I remember him ſtill, I do earneſtly remember him as yet; recordando recordabor ejus ad­huc, as they read the text, which is very lively. When miſery is upon a child of God, he thinks then he is forgotten, and then he is moſt remembred, then 'tis not recordabor ejus, I will re­member him, but 'tis recordando recordabor, I will certainly re­member him, or I will earneſtly remember him; now in that ve­ry time that I have ſpoken againſt Ephraim a dear ſonne, not­withſtanding all that I have laid upon him, I do as yet earneſt­ly mind him: as divine love is towards us, ſo it works; if it be ſtrong towards a perſon, it is very earneſtly intent about him for good. Dear hearts in affliction! believe that God remembers you, and that he remembers you earneſtly, your deliverance is ſhaping day and night, and thoughts ſhall never lie ſtill till it be finiſhed, and you confeſſe what a deal of love is ſet upon you.

Dear children, your bleſſedneſſe is above all mens here, let times and fortunes favour perſons as they will, troubles may be great, but yet your mercy will be certain; many may ſink under them, but ſurely you will not, if the mercy of a God be enough to keep your head above water. Others have nothing ſure, you have all ſure, the mercy of God ſure, in which is all. If Ephraim be a dear ſonne, then my bowels are troubled for him and I will ſurely have mercy upon him, ſaith the Lord. Dear children of God, rejoyce in theſe ſad times, your bleſſedneſſe hath as ſure a foundation as truth it ſelf, if God can inſure any thing, you will never miſcarry. Your bleſſedneſſe will be certain, let times and ſtates turn and overturn as they will; yea, your mercies will be great. What God is in heart to any, he is in hand; where he loves much, he gives and forgives much. Dear chil­dren of God, I cannot tell exactly how great you will be, you will all have a kingdome, let this kingdome ſtand or fall; the38 naturall ſonne and the adopted ſonnes have all kingdomes, and the one doth not envie the other, but joyes in it; the naturall ſonne is ſtill moving and mediating that this wretched world may have as full a demonſtration of this as can be; that the na­turall ſonne, and the adopted ſonnes may be loved with the ſame love, and honoured with the ſame honour, is one paſſage of Chriſts prayer, and dear children read it often. I in them and thou in me, that they may be made perfect in one, and that the world may know that thou haſt ſent me, and haſt loved them, as thou haſt loved me John 17.23. Your mercies will carry correſpondency with Chriſt, and can you tell what felicity the ſonne hath in the father? And if you can, ſuch a felicity will you have in the ſonne: I in them and thou in me, that they may be made perfect in one. Dear ſonnes of God, tell the world your greatneſſe in your meanneſſe, that you are beloved as Chriſt, and ſhall be as happy as he, let men and devils do their worſt. We are ready to impart to you our own ſouls, becauſe you are dear unto us, 1. Theſſ. 2.8. God is ready to impart his own ſoul to you, becauſe you are dear, the greateſt things are given to the deareſt ſouls.

Coloſſ. 1.14. In whom we have redemption, &c,

JUſtification hath here a double expreſſion, proper, and bor­rowed, and ſo 'tis called redemption: proper, and ſo 'tis called forgiveneſſe of ſinnes. The cauſe of juſtification hath here like­wiſe a double expreſſion, remote and proximate. Remote Chriſt, noted in theſe words, in whom, &c. Proximate, his bloud, which is not put abſtractively, but concretly or compre­henſively. In whom we have redemption through his bloud &c.

Juſtification, according to its double expreſſion, I purpoſe to proſecute, and in that order, which here by the holy Ghoſt laid down, beginning firſt with its borrowed expreſſion, Redempti­on, In whom we have redemption, &c. Redemption notes four things, a perſon in bondage, a priſe paid a releaſe, and a free ſtate; all which it may be I may little open to you. Redempti­on notes bondage a deſtreſſed ſtate, and ſuch a diſtreſſed ſtate, to wit, one thing under the burthenſome and deſtructive power of another; ſo was Iſrael under Pharaoh. Egypt was a houſe39 of bondage, many together under a burdenſome deſtructive power; and it was to preach their ſpirituall condition; and their ſtubbornneſſe occaſioned that ſtrong way of inſtruction. God made a feſcue of the body, to point to the ſoul: fallen man is a ſoul ſlave, under the burdenſome deſtructive power of ſinne, and wrath; luſt carries him captive to ſinne, ſinne carries him cap­tive to wrath, and wrath carries him captive to hell, which is the great houſe of bondage for eternitie; where many are toge­ther, under a tormenting deſtructive power as long as God is. Priſons have various rooms; but ſome more ſad then others, much lower and darker then others; hell is the dungeon of the