The blessing of Iapheth prouing the gathering in of the Gentiles, and finall conuersion of the Iewes. Expressed in diuers profitable sermons. By Thomas Cooper.

THE BLESSING OF IAPHETH; God perſwade Iaphet that hee may dwell in the Tents of Shem. Geneſ: 9.

THAT theſe words may the better tend to our edification, wee are to conſider;

Firſt, the Occaſion and Coherence of them.

Secondly, the words themſelues.

The Occaſion is layd downe in the 7. former verſes: Namely, 1. Noah his firſt ſinne of Drunkenneſſe, with the Occaſion of it. verſ: 20. 21. And therevpon, his other ſinne of Inciuilitie, he lyes naked & vncouered; euē briutiſhly in the Tent.

Secondly, Cham his ſinnes,

1. Of beholding his Fathers Nakednes; Not with griefe, as hee ſhould haue done: but with a kinde of delight and deriſion thereof.

2. His malice and crueltie, in acquainting his brethren with this infirmitie of his Father: Thereby both to make his aged and reuerend Father deſpiſed in the eyes of his Children, and alſo to make them partakers with him in this ſinne, of reioycing at, and deriding the corruption of the Ancient.

3. The pietic of the other two Sonnes of Noah: Shem; and Iapheth, diſcouered. 1. In their courage and conſtancie, that would not be drawne by his example, to fellowſhip in euill. 2. In their modeſtie, that they would not ſo much as looke vpon their fathers nakednes: as alſo 3. In their wiſedome, that by a ſtrange gate of going backwards, and putting a garment vppon their ſhoulders; by this meanes, without offence, they performed a Chriſtian and ciuill dutie, of couering their Fathers nakednes. Verſ: 23.

Herevpon it followeth, that Noah, being thus fitted to ſobrietie, partly, in that his Diſtemperature is well qualified by reſt; partly alſo, his nakednes being couered as a figure, no doubt, alſo, of his ſinne couered, and pardoned by the LORD; Is ſaide to Awake from his wine, (that is) frō his ſinne, that was cauſed thereby: as appeareth plainely by that which followeth: Namely, becauſe, he not onely knewe what his younger Sonne had done vnto him: wherevnto, becauſe hee was enabled by the ſpirite of Prophecie, therfore his ſin had not depriued him of the vſe of that gift, which not being repented of, it muſt needs haue done for the preſent: But further alſo, as the Father of the Familie, yea, as the Prince and Iudge of the worlde, euen in Gods ſtead, he both executeth his Authoritie ouer his Sonnes, and that in curſing this wicked Cham: as alſo, in Bleſſing the other two gracious Children, orderlie.

Firſt. Shem, as the eldeſt, both in age and religion.

Bleſſed be the God of Shem, and let Canaan be his Seruant: therein beſtowing a double bleſſing vpon Shem; One vpon his ſoule, that he might continue in the worſhip of IESƲS CHRIST, (his GOD) and Sauiour: That the God of Shem, being bleſſed of Shem, conſtantly; might continue to bleſſe Shem, the father Rom. 11. 26. 27. Eſay: 5 • . 20. Eſay: 27. 9. Ierem: 31. of the Iewes: performing his faithfull promiſes vnto them, euen to their laſt conuerſion, and reſtoring in the laſt dayes, when All Iſrael ſhalbe ſaued: as it is writtē, The delieuerer ſhall come out of Sion, and ſhall turne away the vngodlines from Iacob; And this is my euerlaſting Couenant with them, when I ſhall take away theyr Sinnes.

2. Shem is alſo bleſſed, in his outward eſtate, in that hee ſhall be Let Canaan be his ſeruāt. Lord ouer his curſed brother, & his poſteritie. The true Church of God ſhall preuaile: and ouercome all the enimies of the ſame.

Thus Noah hauing bleſſed his eldeſt ſonne Shem, partly, in recompence of his preſent well-doing, but eſpecially, as in Gods ſteed, diſcouering the free loue of God, in confirming an infinite reward, farre beyond all proportion, of an imperfect and finite obedience; Proceedeth yet farther, to bleſſe his other ſonne Iapheth; as being partner in the good action, and therefore in equitie, to be partaker of the recompence thereof.

And this bleſſing vpon Iapheth, is not ſo much perſonall vnto himſelfe, that as he had begunne, ſo he would dwell in the Tents of Shem: that is, continue in the true worſhip of God. But becauſe the holy Patriarke by the ſpirit of prophecie, did foreſee, that the poſteritie of Iapheth, as fell out within few hundreth yeares after, ſhould fall from God to Idols: Therefore hee not onely prayeth vnto God, for the reſtoring of the Gentiles, which were the poſteritie of Iapheth, to the ſincere worſhip of GOD, in IESƲS CHRIST; but prophetically, alſo declareth therein the will of God, that Iapheths ſeede ſhould belieue in the Promiſed-ſeede; and withall, addeth the Ioynture of this new-married Bride vnto her Sauiour. Namely, that the belieuing Gentiles ſhall alſo be enlarged Eſay 2. The calling of the Gentiles. farre and neere vpon the face of the earth, as rulers and conquerors of the world, and all the enemies of the Church. And let Canaan, (that is) the poſteritie of the wicked, for euer, be ſubiect vnto the ſeruants of Ieſus Chriſt. Thus is Iapheth alſo bleſſed, God enlarge Iapheth. by his father Noah, being the mouth of God himſelfe, both declaring what was to come to paſſe, concerning the poſteritie of Iapheth; euen the Gentiles, confined eſpecially in this parte of the world which wee inhabite, called Europe; and extending to all thoſe nations, in all partes of the world, that are not, eyther properly Iewes, or of that curſed race of Cham; ſcattered towards the South in Affrica, &c. As alſo auouching the certaintie thereof: as by the riches of Gods mercie, hath bene alreadie for this ſixe hundred yeares accompliſhed: and is daily perſiting, vntill the comming of the Lord Ieſus.

So that theſe words do properly containe the Decree of God, 2: cor: 4. 6. Rom: 8. 29. concerning the Calling, and bringing-in of the Gentiles, to the Faith of Ieſus Chriſt, occaſioned by the ſinne of Noah: So is 1. God able to bring light out of darknes, 2. ſo doth hee turne the euils of his Children to theyr good, as all things elſe. 3. So haue Parents Authoritie, to bleſſe or curſe their children, as occaſion ſerueth. So ought Magiſtrates: 4. Yea, euen Parents alſo, to haue an holie care, for a Religious poſteritie, Deuteron: 6. 7. Geneſ: 1▪ But my purpoſe is not to ſtand vpon theſe points, I come rather to the words themſelues.

Which are to be conſidered, eyther as, 1. A prayer for Iapheth: 2. as Prophecie, what God had decreed to performe vnto Iapheth and his poſteritie hereafter. 3. As Prophecie in part accompliſhed: and further yet to be finiſhed, concerning the calling of, & bringing in the fulnes of the Gentiles. And firſt, In that they are a Prayer, for the accompliſhment of that, which they with all, doe auouch Gods decree for it certaine performance: We learne;

That ſeeing the Decree of God is ſubordinate vnto meanes; or rather doth ſubordinate meanes vnto it: So wee are not to preſume or builde thereon, without vſing the ordinary meanes I. Doctr: Gods decree ordereth ſecond cauſes. therevnto. Howſoeuer likely, or vnlikely, in our Iudgement, we muſt not hope for ſaluation, vnleſſe we climbe the ladder of Sanctification, as being the likely meanes thereto.

Nay, though it be vnlikely, that Abrahams offering vp of his ſonne, ſhould bee a meanes to haue him reſtored, and in him, the Ro: 829. 30. accompliſhment of the promiſe: though it be vnlikely, that waſhing in Iordan, ſhould heale Naaman of his leaproſie: yet where Geneſ: 22. God commands, there the vnlikelieſt ſhall preuaile: 1. for the exerciſe of our Faith, and triall of our Obedience: as, 1. both making 2. Reg: 5. that which is otherwiſe ſinne, to be warrantable, 2. and aduancing Gods power and glorie, in working ſo farre aboue, and contrarie to the meanes. And though it bee fooliſhnes to the Grecian, and a ſtumbling-blocke to the Iewe, that the hearing of an earthen veſſell, ſhould raiſe vp Earth and hell to Heauen, deliuering 1. Cor: 1. 21. 22. 23. a ſlaue of Sathan, to be the Sonne of God, yet what God ordayneth, that hee alſo bleſſeth. That the glorie may bee Acts 26. 11. vnto him, and not vnto man. Not that the Lorde is not able to worke without meanes, but that hee is to deale with men: that cannot conceiue him but by meanes. Math: 3. Exod: 20. 21. 2. Cor. 4. 7. 8.

And therefore ſeeing the Lorde hath decreed and ordained ſome to ſaluation, others to perdition: Euen ſo hath he ordered his workes in a different varietie, for the more holy, and righteous Reaſons, 1. Difference of meanes, and their reaſons, in the Elect, Reprobate accompliſhment of his will, concerning thoſe contrary ends of the Elect and Reprobate.

Whereof, ſome he hath ordained to be likely, and eaſie: 1. thereby to encourage his Children, the rather to entertaine them: 2. and to make the wicked more inexcuſable, that will neuertheles deſpiſe them, being ſo readie, and profitable.

Other meanes the Lord of wiſedome hath alſo diſpoſed, hard, 1. and vnlikely, thereby to trie the Faith of his Children: and 2. exerciſing theyr Patience, in wayting on God, for the iſſues of them: 3. and to teach them Humilitie, to giue God only the glory of his mercies, notwithſtanding their beſt endeauours, tried by the difficultie of them.

4. As alſo by this prouidence, the Reprobate are iuſtly hardned and confounded; Who, as they would not embrace the other Math: 13. 13. 560. Ioh: 6. 66. meanes, (as being eaſie) and ſo in their eyes contemptible: So they ſhall not conceiue and digeſt theſe, as being harde, and vnlikely, paſſing the reach of reaſon and carnall wiſedome. And ſo not ſubmitting to anie, which the Lorde hath appoynted for good, they ſhall ſtumble vpon ſuch, that lie in their way for euill: being iuſtly giuen vp to their owne councels, becauſe they haue forſaken God; that ſo being ſatiate with theyr owne wayes, they Pſal: 82. 12. Prou: 14. 14. Rom: 8. 2. Theſſ: 1. 6. 71. might reape the fruite thereof: euen the ripening of ſinne in this life, and the full meaſure of vengeance in the life to come.

1. And do not they then iuſtly exclude themſelues from heauen, that builde vpon Gods Decree, concerning their ſaluation, without conſcience of holines: preſuming that Gods decree ſhal ſtand, howſoeuer they daylie growe worſe and worſe? ſhall not Ʋſes. the iſſues of this way, (howſoeuer ſeeming good) to theſe deceyued men, be the iſſues of death? doe they not by this deſperate tempting of God; runne headlong to deſtruction? 2. Tim: 3. 13

2. And doe not they alſo iuſtly exclude themſelues of the comforts of the earth, that ſay; A Lyon is in the way, the meanes are difficult, or God will prouide: What neede wee vſe any? Is it not a Decree, that as, Hee that ſoweth ſhall haue plentie; So he Pro. 11. 2. Theſſ 3. 12 that laboureth not, ſhall not eate? Doe not theſe men dreame of a Feaſt, but when they awake, they are an hungrie?

3. Haue we any further warrant of the protection of the Almighty, then, that we walke in our wayes? Pſal: 91. Can Beggars and Gentlemen looke for a bleſſing, that vſually walke in no calling? Can Players and Gamesters, Ʋſurers, and ſuch like, expect other Eſa: 29. 8. 3. then a curſe, that walke only in an vnlawfull calling? And ſhall Oppreſſors and Cheaters thinke to proſper? ſhall not ouer-reaching buyers, and deceytfull-Sellers, that abuſe a Lawfull calling, put all theyr gaines into a broken bagge, and to winne the world, looſe theyr owne ſoules?

4. And whereas there is difference of meanes, and therefore to be vſed in their order, the ſpirituall firſt, Matth: 6. 33. and then thoſe for this life; Do not they renounce Heauen, that make ſure Luke 10. 4firſt for this life? Oh that we were wiſe with Marie, to chooſe 5 the better part. As not to refuſe the vnlikelyeſt, where God 6 commands: yea, not to diſtrust our God, where no meanes are offered, 7 ſo to chooſe the fayreſt, as they lye in our wayes, and yet not to reſt 8 vpon them, leſt we robbe God of his glorie, and our ſelues of the 9 comfort of them. Abac: 1. Pſalm: 62. 10.

10. Oh what comfort is here ſtored vp vnto vs, that the Lord ſubmits to our infirmitie, in offering meanes, to leade on our weake Faith. Matth. 13.

11. What Wiſedome is heere taught vs, to become all vnto all? that we may winne ſome vnto Ieſus Chriſt? 1. Cor: 9. 12. How gracious is our God vnto vs, that ſeeing we cannot heare him ſpeaking vnto vs and liue? Exod: 20. 21. therefore he tenders ſaluation vnto vs by ſuch inſtruments, as beeing ſubiect to our infirmities, might with better experience teach vs, and with more compaſſion waite on vs, 2. Tim: 2. 23. that at length we may be ſaued. 13. Laſtly, heere is ſound comfort vnto the Saints, that bee the meanes neuer ſo vnlikely, all ſhall turne to their good; they are Rom: 8. 29. ſubordinate to Gods will, hee will ſurely giue a bleſſing. Thus doth Noah vſe the meanes; thus God gaue, and daylie giues a bleſſing therevnto.

But what meanes is it that Noah vſeth?

Surely, moſt excellent and effectuall, Euen Prayer vnto God, that he would haſten his worke, in the bleſſing of Iapheth, in the calling of the Gentiles.

1. So muſt the Saints pray, for the accompliſhment of Gods will: 2. Doctr: Prayer, the moſt effectuall meanes for accompliſhment of Gods will for our good. 2. Chron: 6. 21. 22. 23. Prayer is the most effectuall meanes to preuaile with God: So doth the Sonne of God teach vs to pray: That the will of God may bee done: 2. So haue the Saints practized vſually to obtaine Gods mercies. 1. Sam: 2. Iam: 5. Ioh: 14. Math: 12. Math: 6. 3. So haue they preuailed for the remoueall of his iudgements. Ion: 3. Eſay: • 8. 37. Pſalm: 105.

4. And ſo hath God promiſed by this meanes, euer to be found of vs; both to deliuer vs out of euill: Pſal: 50. 15. And to heape bleſſings vpon vs. And no maruell, For

1. Is not Prayer that life of our Faith, wherein we renue our right in Chriſt Ieſus, and ſo in him preuaile with God? Epheſ: 6. 18. 19. for all things that make for our good. Pſal: 34. 1. Cor: 3.

2. And doth not Prayer ſanctifie the bleſſing vnto vs, that as we haue it in loue, ſo wee may vſe it to Gods glorie, and therein laye vp a good foundation againſt the day of Chriſt? 1. Tim: 4. 5. 1. Timoth: 6. 17.

3. Nay, doth not our prayer comfort vs; that though wee obtaine not what we deſire, yet we haue done Gods will, and ſo ſhall haue better then we deſire, euen the grace of ſweete Communion, with our bleſſed God? yea, the grace of patience, to waite his leyſure; yea, the grace of Contentment in him aboue all things; yea, the grace of Supplie, of that which ſhall enable vs in our wants; 2 Cor: 12. 8 yea, the grace of aboundant recompence of our ſtay: a double Reſtitution of whatſoeuer wee haue wanted; yea, an hundreth folde in this life, & an infinit recompence in heauen. 2. cor: 4. 17. 18 Iob. 41. Matth: 19.

4. And ſhall not Iſrael that preuailes with God, preuaile alſo with men? Oſee: 11. 2. 3. Geneſ: 32. Exod: 16.

Ʋſe 1. Surely, ſo we pray in Faith. 1. 6. without doubting, and Ignorance. In Patience, without wearyſomnes, ſubmitting to the will of God. Math: 27. Galath: 6. ſo our prayer be in loue to our God, reſpecting his glory: in loue to our ſelues, deſiring the beſt for Iacob: vs: and in loue to our neighbour, without wrath or enuie: ſo we pray in hope: So contenting our hearts with the enioying of the preſent, as that ſtill we waite and begge for the things to come; forgetting Reaſons why we muſt both pray, though God knowe what wee haue neede of. whats behinde, in reſpect of thats before. Phil: 3. Howſoeuer the Lord neede not to be put in minde what hee will giue, yet we muſt pray, to put our ſelues in minde, of what we haue need: as alſo to approue our right, for the ſupplie thereof: Aſſuring our ſelues that the Lord will fulfill the deſires of them that feare him. Pſal: 25. 21. Pſal: 14. 5. And hee will certainely fill the hungrie with good things, ſo they witneſſe vnfainedly theyr wants, by theyr earneſtnes in begging, and labour to bee found of GOD, not hauing theyr owne righteouſnes, but cloathed with the righteouſnes of IESƲS CHRIST; as well Prayſing God for what they Phil: 3. haue, as begging what they want: and ſubmitting to Gods will, for the manner of the ſupplie, though being otherwiſe confident on God, that he will certainly prouide. Geneſ: 22. If we be denied, either wiſely faulting our ſelues that we haue asked amiſſe, or not faulting God howſoeuer: who giueth, how, and when i • pleaſeth Iacob: 4. 3 him, ſufficient to our Faith, though happily croſſing • ence & reaſon. Comforting our ſelues, that the croſſing of nature will be the triall, and encreaſe of grace, ſo that we doe ſtill vſe our ſpirituall weapon of Prayer; thereby preuayle wee ſhall ſtill with God, howſoeuer we decreaſe in the fleſh, and who would not weaken ſuch a treacherous and noyſome enemie: Can we better diſgrace and abuſe the ſame, then when wee haue done our beſt therein: yet not onely we craue a bleſſing from God thereon, therein ſignifying it vtter inabilitie in it ſelfe to good: but further alſo, intreate Note. the Lorde to pardon the beſt endeuouts, and not to enter into iudgement with vs, for our beſt ſeruices: Pſal: 143. Oh how doth this vtterly condemne and crucifie the fleſh? Nay, doth Pſal. 143. not heere a gracious hart wholly abaſe and denie himſelfe; that ſo hee may fully and whollie be intereſſed in the free mercies of God in Ieſus Chriſt.

So doth Noah by prayer, intereſſe his ſonne Iapheth and his poſteritie, in the Couenant of grace: and ſo by Faith doth hee propheſie of the Calling of the Gentiles. And ſo from theſe words, as a Prayer, we come now to conſider them as a Propheſie.

God perſwade Iapheth, to dwell in the Tents of Shem; That is,

The Lord ſhall in the acceptable time, by the Miniſterie of his Goſpell, through the mighty operation of his holy ſpirite, encline, and allure the heart of the Gentiles, to returne vnto him by kiſſing the Lord Ieſus; and for their ſaluation, relye onely on the merites of the promiſed Meſſiah.

For the better opening of which Prophecie, conſider wee briefly theſe particulars therein;

1. The Author that muſt accompliſh this great worke of the couerſion of the Gentiles: Namely, the Lord our God. God perſwade.

2. The manner and meanes, whereby this conuerſion is accompliſhed, namely, by perſwaſion, and alluring the reaſonable part. God perſwade Iapheth.

3. The Parties to be conuerted, or rather returned to the embracing of Ieſus Chriſt: namely, Iapheths poſterity, euē the Gētils.

4. The Religion and Faith, to which they are to be conuerted, Namely, the Religion of Shem, and this is amplified: Firſt, by the ſubiect of this Religion, namely Shem: ſignifying therein diuers eſpeciall markes of true Religion, As,

Firſt, in that heere the true worſhip of God is noted, by the Tents of Shem, as hauing it Agnomination from him, who was the eldeſt in his Fathers houſe, the father of the Iewes, which were the firſt borne: firſt in the Loue of God. Firſt in the ſimplicitie Icrem: 2. and puritie of diuine worſhip; Firſt, in the outward endowment of the Mariage bed. Firſt, in the priuiledges, and loue tokens of Rom: 3. 1. 2. 3. the Bridegroome: doth not this make to the confirmation of that excellent truth, that Truth is moſt Ancient: and ſo therein leades The first Church the trueſt. vs to an excellent mark of the true Church▪ namely, whoſe foundation is that firſt and moſt ancient Truth.

Secondly, In that the Church of God is heere confined to the Tents of Shem, who though he were the Father of that poſteritie, which afterward, (as a figure of the inward beautie of the true belieuers) was enlarged in outward pompe, multitude, and beautie; yet now, in the greateſt puritie, and ſimplicitie of godlineſſe, which ſhee was to recouer and practiſe vnder Ieſus Chriſt, was neyther for multitude ſo populous, nor for outward glorie and beauty? ſo conſpicuous: Doth not this alſo leade vs to two other Church, a little flocke. Cantic: Church inuiſible. marks of the true Church of Ieſus Chriſt, namely, that it is a little flocke in reſpect of thoſe which are without: And 2. that it is blacke, and many times Inuiſible to the carnall eye, at leaſt wiſe ſubiect to contempt in the world, as wanting the outward complement, and ornament of the ſtrumpet.

Laſtly, In that the Church is heere confined to the Tents of Shem, who beeing the firſt borne, and the portion of God, and therein a figure, of that true and onely portion, which the Lorde from all Eternitie, hath ſet apart to ſaluation; to ſhewe forth the riches of his glorious grace, Namely, the Elect: Doth not this plainly teach vs, that the Elect only, are properly the true Church The Elect onely the true Church. of God, but the Hypocrite onely in ſhew: and as we ſay, ( 〈 in non-Latin alphabet 〉 ) by repreſentation, &c. abuſiuely. Thus are wee led by this conſideration, to diſcerne the ſubſtance and true members of the Church of Ieſus Chriſt. And

Secondly, In that this Religion of Shem, is amplified by the qualitie and condition therof, when it is called the Tents of Shem: heerein the holy Ghoſt doth expreſſe vnto vs a ſix-folde condition of the Church of God in this life.

1. That it is a place of abiding, and ſhelter for reſt and protection, &c. as is a Tent, which in thoſe dayes was the beſt, and moſt conuenient meanes for the comfort and protection of mankinde: 6. Conditions of the church; 1. That it is the place of refreſhing & ſafetie. therein deciphering vnto vs the benefites of the Church of God: Namely, that it is the place both of refreſhing, and protection, that wherein wee receiue eaſe to our mindes, and ſupplie to our wants, and protection from danger, and iniuries.

Secondly, howſoeuer the curſed poſteritie of Cham and Canaan, are ſaide to builde Citties, and dwell in them, thereby expreſſing their affection to this life, & deſire of conſtant enioying the happines thereof, moſt deceitfull and tranſitorie: yet the Saints of God are commended vnto vs, to remaine in Tents, which being Hebr: 11. Habitations not onely weake, and ſleight in compariſon, but moueable alſo vpon euery ſudden occaſion, and eſpecially vſed in military affayres: Doth therein ſhadowe out vnto vs three other conditions of the Church of God in this life. Namely, 1. That it is Imperfect: 2. And ſubiect to manie infirmities: 3. 2. Imperfect. That it is Militant heere on Earth, as beeing to fight the fight of Faith. 3. Militant.

4. That it is alſo a Stranger, and ſoiourner in this wretched worlde, hauing heere no abiding Citie, but looking for a Citie 4. Stranger. Hebr. 11. which is aboue, not made with hands, but eternall in the heauēs.

5. Laſtly, In that the Church is heere ſaide to lye in Tents: which being to be remoued from one part to another: and thereby to be pitched in whatſoeuer place conuenient. Doth not this alſo poynt out vnto vs two other conditions of the Church militant in this life? Namely, that ſhee is not tyed locally to any certaine 5. Not t • ed to any place. Math: 21. place, but remooueable, for the contempt of the Goſpell, from one Nation to another: and 6. that by this meanes ſhee is diſpearſed ouer the face of the Earth: So that in euery Nation, whoſoeuer feare God, ſhall be accepted of him. Thus by this 6. Disperſed euery where. Act. 10. 34. 35 Coll: 1. 6. Metaphore of Tents, are wee led to the conſideration of the true conditions of the viſible Church in this life.

Laſtly, That wee may alſo know who are the true members of this Church; the holy Ghoſt pointeth out theſe vnto vs, when h • e ſaith, that he may dwell in the Tents of Shem: ſignifying by this The true mē ber abides & dwells in the Church. phraſe of dwelling, that hee is a true member, that dwelleth and abydeth conſtantly in the Church of God: not making it his Inne for a Night. Much leſſe, vſing it as his Theatre for delight: but vſing it as his dwelling and manſion continually. Yet ſo, as hee remembers it to be but his Summer-parlor; or rather his moueable Tent: And therefore ſo reſoluing conſtancie of abode here, as that ſtill he be preparing to that durable houſe in Heauen: ſo keeping reſidence in this his moueable Tent, as that hee be readie, 2. Cor: 5. 2. yea, deſirous to remoue to that Citie of God, the new Ieruſalem, which ſhall neuer be remoued. And,

Theſe are the particulars that are contained in this prophecie: Of which by Gods grace, I will entreat briefly & plainly, in their order. And firſt, of the firſt Author, and meanes of true conuerſion: 3. Doctr: God onely the Author of the cōuerſion of a ſinner. This is heere auouched to be the Lord onely.

God perſwade Iapheth; God is the onely Author of the conuerſion of a ſinner.

This is that prerogatiue that he chalengeth proper to himſelfe, Prou: 31. Ezech: 11. Zechiel. 36. Hebr: 7. 9. 2. Tim: 2. 23. This doe the Saints willingly and thankfully attribute vnto him. Ierem: 10. Ierem: 30. 1. Lament: 5. Pſal: 80. Pſ: 49. And ſurely,

Firſt, Who is able to bring light out of darknes, but God onely? Reaſons. 2. Who able to diſſolue the works of the diuell, but the Almightie God? Hebr: 2. Luke 11. 3. Who able to forgiue an infinite 2. Cor: 4. 6. debt, but an infinite power? 4. Who was able to ſatisfie an 1. From the power of God 1. Rom: 3. 4. infinite wrath, but an infinite Deitie? 5. Who would haue ſent God to dye, but God alone? 6. Who could haue raiſed vp man from the dead, but onely God? 7. Who giues the bleſſing to the Word, the ordinary meanes of conuerſion, but the mighty God? 1. Cor: 3. 8. Ierem: 10. 23 14. 2. His free loue. 1. Pet: 15. 11. 12. 8. Who ſearcheth and moueth the heart, without which there can be no true conuerſion, but onely God? Ierem: 17. o. 9. How could our conuerſion be free, if God were not the Author of it? 10. How could it be conſtant, if the mightie God did not keepe vs? 1 • . How could we know the truth thereof, but by the ſpirit of God? Rom: 8. 1. Cor: 2. 12. Who can doe more then create a thing of nothing, but onely God? Epheſ: 2. 4. 5. &c.

Let then mans free will keepe ſilence, that Gods Free-loue Ʋſe. 2. Phil: may bee aduanced: And let mans power bee confounded, that Gods power may be exalted. Let none diſpaire in his greateſt Impotencie: ſeeing it is God that conuerteth. Neyther let the greateſt gifts preſume, ſeeing God conuerteth of nothing. If the poore receiue the Goſpell, Bleſſed is hee that is not offended: And if heauen ſuffers violence, by the ignorant and contēptible, 1 Cor: 1. 27. Let the many Noble and mightie acknowledge theyr deſtruction to bee of themſelues. Seeke we vnto God in his Word, the ordinarie meanes of our conuerſion. And pray wee that God Matth: 11. will ſet vp his King vppon his holy hill of Syon: that hee would thruſt foorth labourers into his Vineyarde, that the Harueſt may come in: and Iapheths poſteritie may dwell in the Tents of Shem. Maruell wee not that the Word hardens many, ſeeing God muſt giue the bleſſing thereto: and therefore adioyne we to the outward Ioh: 5. 39. Miniſterie thereof, conſcionable preparation before, and examination after the meanes, by prayer and Meditation with our God, that hee may giue the increaſe to what hath bene ſowne. Abuſe wee not the patience of GOD, in not hearing when hee calls? leaſt after when wee crie, hee will not heare vs: but to day, let vs heare his voyce, and not harden our hearts. Heb: 3. Pſal: 95. Neither let vs ſtumble at the infirmities of the veſſell, ſeeing the Lord giues the bleſſing: but rather giue the glorie vnto God, and for his ſake honouring the inſtrument. Comforting our ſelues that hell ſhall not preuaile, ſeeing God is the ſtronger. Math: 16. Luke: 11. 22. 23. And no leſſe then Heauen is the reward, ſeeing 2. Theſſ: 1. 6. 7. God is Recompencer.

Thus is God the Authour of our conuerſion. But by what meanes doth he occompliſh the ſame? Doth he vſe miracles, to amaze, or tortures to compell? Doth hee vſe Euthaſiaſmes, to inſpire, or Dreames, to reueale a worke vnto vs? Surely no: The holie Ghoſt (ſaith) God perſwade Iapheth: That is, God incline the heart, & allure the minde of the Gentiles, by convincing their conſciēces, with the power of the truth, & framing their will; and affections to embrace the ſame, ſubduing their whole man to the obediēce thereof. As if the ſpirit of God had plainely taught vs, That; The Conuerſion of a ſinner, is a perſwaſion of the minde to beleeue; and inclining of the will & affections to embrace the Lord IESƲS.

And this ſhall appeare vnto vs by theſe circumſtances. 2. Doctrine: The Conuerſion of a ſinner by perſwaſion

1. Firſt, by the Subiect of Conuerſion, Man. 2. By the Matter and meanes of Conuerſion; Namely, the word of GOD, applyed and made eſſectuall, by the operation of the ſpirit of God. 3. By the Manner and order of a true Conuerſion. 4. And laſtly, by the Subſtance and Markes of true Conuerſion.

Concerning the Subiect of conuerſion, Man and woman, theſe conſiſt of two parts: 1. Of a corruptible bodie. 2. Of a reaſonable and immortall ſoule. Of which Two, the Bodie ſerues onely as an inſtrument, to conuey the meanes of conuerſion to the ſoule, and to execute outwardly the effects of true conuerſion, and therefore is not properly the ſubiect of conuerſion: As being a ſpirituall work, effected by a ſpirituall meanes, and therefore faſtning and working on a ſpirituall ſubſtance. And this is the ſoule of Man, which being Spirituall and eternall, is therefore capable of this worke of the ſpirite, and meanes of happie eternitie. Notwithſtanding, becauſe the bodie ſhall bee partaker with the ſoule of the fruite of Conuerſion: Namely, conformitie, and ſubiection to the ſpirite, and eternall glorie: Therefore, as it cannot be ſeparated from the ſoule in the worke of conuerſion: So it muſt be ordered by ſuch meanes, as it is ſubiect vnto, thereby to further our conuerſion: And ſo to Obſer: The bodie how far ſubiect to force in conuerſion. be as an inſtrument in the worke of Sanctification; So alſo a partaker of the benefite thereof. Hence is it, that howſoeuer the minde cannot, neyther ought to be forced by man, as being beyond his reach, and power, yet the bodie, being therefore ſubiected to the power of Man, that by man, it may further the conuerſion of the ſoule, is thereby alſo ſubiect to ſome compulſion from man; Who in Gods ſtead, is both to tender the meanes of Conuerſion, by the care vnto the Heart; by the bodie vnto the minde; which is the dutie of the Minister; as alſo, (if neede require, Dutie of Minister. when the refractorie minde will detaine the body from the vſe of the meanes, is further, euen to force the bodie, by bringing it, euen againſt the mindes will to heare the Word: That ſo, by the power therof, eyther the rebellious minde may be reclaimed, or at leaſtwiſe made inexcuſable: eſpecially, that in performing this dutie, he may be free from the blood of his people: or rather become a true nurſing Father vnto them, And this is properly the office of the Magistrate, who though hee haue power euer life, Of Magiſtrate. Deutro: 13. in the caſe of refractorie & obſtinate blaſpheming of the Truth, and deſperate continuance in Atheiſme, and Hereſie, and therefore ought not to ſuffer cyther Idolater, or Blasphemer, either Atheist, or damnable ſeducer of the people to a falſe worſhip, any longer to breathe, to the infection of others, yet in the caſe of conuerſion, and bringing men to God, hee is no •• rther to force •• e bodie, then that ſtill it may be ſeruiceable to the ſoule▪ Le • i • g conuerted; and alſo further the minde to be ſubdued, by theſe ſpirituall weayons; By which the Reaſon beeing captiuated, and conſcience perſwaded and convinced: and ſo the • ill enclined and allured to embrace the Truth, when once the h •• rt 2. Cor: 9. 14 Pſalm: 18. ſhall endite a good matter, and 〈…〉 with the loue of God, then ſhall the tongue become the pen of a ready writer, the outward man ſhall put cheerfully in execution, what the •• ward man deſireth and purpoſeth: That (ſo glorifying our GOD) • n Pſal: 45. bodie and ſoule, which hee hath thus renued, in this reaſonable Sacrifice of the New-byrth; we may in due ſeaſon be crowned both bodies and Soules, with that glorie in the newe Ieruſalem, 1. Cor: 6. Rom: 12. 1. 2 which is aboue.

And therfore, as this condemneth all Antichristian Tyrannie, whereby all hope of ſound Conuerſion is vtterly cut off, whileſt Ʋſe. by extremitie of torture the bodily life is depriued: ſo alſo the negligence of the Chriſtian Magiſtrate is iuſtly reproued, in leauing the papiſt to his libertie, or winking at him, ſhewing extreame crueltie to his ſoule, while hee pretends clemencie to his bodie. And if the refractorie muſt bee compelled from a falſe worſhip to the meanes of a true: Oh then! faire be it frō the heart of the godly Magiſtrate, to tolerate a falſe religion; Is not this the way to prouoke the wrath of God? that ſo hee may diuide vs in Iacob, and ſo deſtroy vs in Iſrael. And ſeeing the iuſt man muſt be a lawe to himſelfe, If then the bodie muſt be the meanes to conuey grace to the ſoule, If it may further our entertainment of true conuerſion: Oh then, let vs learne to ſubdue this enemie, and beat downe this corruption. 1. Let vs humble it by faſting. The bodie how to be fitted to be ſeruiceable to the ſoule, to the worke of Conuerſion. 2. And not aduiſe with it in ſpirituall worſhip. 3. Feare we the complement thereof: 4. and reſt wee at no hand in any ceremoniall deuotion of the ſame. 5. Take we no care for the Fleſh, to ſatisfie the luſts thereof. Rom. 18. And auoyde we all affectation in geſture, &c. with an intent to be obſerued of men; ſo ſhall we offer holie violence to the bodie, in preuenting it miniſterie, to ſatisfie the luſts of the minde, and thereby make it ſeruiceable to the ſoule: as furthering the ſame in the worke of holines. And thus is the outward man ſubiect to a kinde of violence, not onely from others, but euen from our ſelues. Perſwaded it cannot bee, and therefore it muſt be forced.

Now for the ſoule of man; The caſe hereof is otherwiſe: Spirituall The ſoule not to be forced, but perſwaded. it is, and therefore not ſubiect to outward violence. And reaſonable: & therefore only lyable to ſuch a violence, which rather ouercoms by perſwaſion, thē forceth by perſecution, as rectifying the reaſonable part, not deſtroying the nature thereof: as delighting the vnderſtanding with the light that ouerſhadoweth it; So convincing the conſcience, that it giues peace vnto it: So reclayming the will, and captiuating the Affections, that it reſtores them to a moſt gracious libertie, to performe a reaſonable ſeruice vnto God.

This ſhall further appeare moſt euidently vnto vs, if we conſider in the ſecond place, the meanes of true Connerſion: Namely, 2. From the meanes of Conuerſion. Rom: 7. the Word of God, aſſiſted by the bleſſed Spirit; which in that it conſiſts of two partes, to wit, the Lawe, and the Gospell: Howſoeuer by the Law we are brought to a ſight of ſinne, and ſo thereby prepared to Conuerſion, and as it were entred therein, as beeing caſt out of our ſelues, and caſt vpon IESƲS CHRIST, yet by the ſweete promiſes of the Goſpell, wee are allured and perſwaded to beleeue in the Lord IESƲS; which is the very worke and perfection of our true Conuerſion. So are our hearts more Rom: 5. 5. and more ſuppled, and broken, through the loue of CHRIST, ſhead abroad in our hearts: So are we bound vnto our GOD, with the cords of loue, as that we attaine a moſt glorious libertie Rom: 7. of the ſonnes of God: So are wee led captiue vnder ſinne, that in the inward man, we delight in the law of God: So are we ſubiect to Afflictions, as that wee are more then Conquerours ouer them: So is Death the end of our ſinne, and entrance to our glorious libertie. Thus doth the Word diſcouer the eſtate of our conuerſion: thus doth it allure and ſatisfie vs in the whole proceſſe and conſummation thereof.

And doth not the manner of our Conuerſion auouch as much: Rom: 8. From the manner of Conuerſion. that it is by perſwading, and mollifying of our hearts?

Doth not the Lorde himſelfe allure and inuite vs to embrace theſe meanes, proffering vs wares with money; wooing of vs, to open vnto him, by teſtimonie of his patience, and pledges of his loue, ſtretching out his hands vnto vs all the day long. And thoſe not emptie, but dropping downe myrthe, and tendering moſt invaluable riches, the rather to allure vnto him. Doth not wiſedome invite vs to a Feaſt and allure vs with her delicates? Doth not the Lord preuent vs with his grace, that we may be plentifull in good works? Doth he not allure vs to holineſſe, when he imputes the righteouſneſſe of his Sonne vnto vs, and not onely accounts that ours, which hee freely giues, but accepts that to be his, which by our corruption is defiled? Doth not the Lord offer parley? Come, let vs reaſon together; Hath hee bene a wildernes Eſa • 1. vnto vs? Nay, what could hee haue done vnto vs, which he hath not done?

Thus doth the Lord perſwade and allure our Conuerſion: And are not his Miniſters led by the ſame ſpirit? Doe they come vnto vs with a rod? or not rather with the ſpirite of meekenes? Are they not his Embaſſadors to treat with vs; Nay, his Orators to beſeech vs to be reconciled vnto God? Are they not ready ſo to wooe vs, that they not only are contented to deliuer the Goſpell vnto vs but euen theyr owne ſoules, ſo deare are we vnto them: ſo little deare is their life vnto them, in regarde of preaching the Goſpell, that we may be ſaued? Are they not our fathers, to beget vs in all loue and compaſſion to be the children of God? Are they not our Nourſing-mothers, to dandle and ſuckle vs, as newborne babes, with the milke of the Goſpell, that wee may growe vp thereby? Are they not our ſhepheards, to leade vs into the greene paſtures, to dreſſe, and tenderly looke to vs, as the tender lambes of Ieſus Chriſt? Are they not Gods fiſher men, to allure vs as with a bayte: thereby, not to conſtraine vs by force, but to catch vs with a wile. And doe they not in all this perſwade vs reaſonable men, by moſt reaſonable and tractable meanes, to a matter moſt reaſonable, euen to returne vnto God?

For to proceede now to the ſubſtance of our conuerſion: and thence to proue this manner of our Calling, by Alluring; as alſo 4. From the ſubſtance of conuerſion. Rom: 1. the equitie thereof? Is our Conuerſion any other, then a reſtoring vs to that eſtate which heretofore we enioyed in Adam, and loſt by the malice of Sathan? And ought there to bee any thing more acceptable vnto vs, then to come foorth of Darknes into a maruellous light, to be deliuered from bondage? yea, from bondage of Sathan: vnto the glorious libertie of the Sonnes of God, to be pluckt out of the horrible pit, and aduanced to the higheſt Heauens, to be made Lords of all, who before were vaſſalls vnto all; To be at peace with all, who before had all againſt vs. Such is our conuerſion. Is there any thing more reaſonable?

Is it not moſt reaſonable and equall, that God ſhould haue his will, who hath decreed our conuerſion? that he ſhould enioy the ſeruice of his creature, which is obtained by conuerſion? that he ſhould be loued of his children, that are ſo made by conuerſion? Is it not meet & conuenient, that we ſhould be holie, as our God is holie: that to eternall happines, wee ſhould be made meete by perfect holines? Ought not members of the body to haue the like 〈◊〉 ? Ought not citizens of the ſame heauenly Ieruſalem, to be of one minde? Nay, ought not fellow-heirs of the ſame kingdom, be of the ſame nature, of the like beautie, and glorie? Such are we with Ieſus Chriſt: and ſuch are wee made by conuerſion. And is it not moſt equall that the Lord Ieſus ſhould haue what hee hath purchaſed at ſo deere a rate? 1. Pet: 1. 1. Cor: 6. Laſtly, what true marke is there of our cōuerſion, which doth not owne this truth, that we were not compelled, but perſwaded & allured therunto?

Haue wee peace of conſcience, and ſo are at peace with God? 5. From the marks of conuerſion. who could haue procured this, vnles God had giuē it? how could wee haue receiued this, vnleſſe the minde had bene allured, and nouriſhed with the loue of God? no entertainment of Gods loue, but by ouercomming the heart with loue; No true euidence of Gods loue vnto vs, but by out loue vnto him againe. No ſound euidence of our loue vnto our God, but by our readineſſe to forſake all for his ſake, but by our delight in the excellent, & inlarged heart towards them, not by conſtraint, but of a ready minde: 1, Pet: 5. 3. 4. So much we loue our God, as we deſire his continuall preſence, and perpetuall fruition of his bleſſed ſociety: By this do we know that we are of God, that we come boldly to begge, or rather chalenge his promiſe, that we will not be ſaide nay, but are anſwered in our chiefe deſires. Thus God freely promiſeth, Rom: 8. Math: 15. and offereth meanes to vs not deſeruing it, that ſo we may not be diſcouraged, but rather inuited to embrace the ſame. And becauſe Gods loue is free, therefore it preuailes vpon the moſt vnlikely: deliuering the captiue, & giuing ſight to the blinde: ſwallowing vp diſpaire in mercie, and crowning corruption in glorie. And becauſe he maketh vs partakers of ye diuine nature, therfore alſo he enables vs freely to loue him, and cheerfully to obey him: 2. Pet: 1. 3 Pſa: 119. 46 to runne the way of his Commandements, after hee hath ſet our hearts at libertie: yea, he maketh our feet like Harts feet, ſo that by the helpe of our God we leape ouer a wall: yea, hee giueth vs wings, as to auoyd vnneceſſary and deſperate extremities, ſo to flie ſpeedily in the execution of the will of God. That by this willing minde, we might not onely be comforted, in reſpect of our outward Ʋſe, Two-fold. failing, ſeeing the Lord hath promiſed Not to quench the ſmoaking Flaxe, nor breake the bruiſed Reede: but encouraged alſo, and enabled to conſtancie, and perſeuerance, that ſo continuing to the 2. Cor: 8. 12. ende, the Crowne may not be taken from vs. Thus by the marks of conuerſion, is the manner thereof confirmed vnto vs; Thus by Eſay: 42. 3. this manner thereof, are we aſſured of the continuance of the ſame.

And is our Conuerſion then a worke of grace, and free compaſſion Reuela: 3. from the Lorde? Is it accompliſhed by the word of peace? and ſweet promiſes of the Goſpell, applyed to the fainting ſoule, Vſe. by the Spirite of grace and Compaſſion? Is it conueyed vnto vs by veſſels of Infirmitie? which might better haue compaſſion on vs, and allure vs to mercie, as being ſubiect to it: and therefore hauing experience of our miſerie. Is it effected by melting the heart, Zach: 13. with the apprehenſion of the loue of God? Is is perfited by enlarging the heart, to the obedience of our God? Well then may fire 2: Tim: 2. 23. and fagot confound both bodie and ſoule: well may Antichriſt enlarge an earthly monarchy, with ſword and outward violence: Pſ: 119. 32. 0. Sweeter then hony, and the hony-combe. Pſ: 19. Ioel: 2. 14. 1. Cor: 14. but the milde voyce of the Goſpell muſt conuert the ſoule: The meanes to fill Heauen, muſt be the alluring of the ſpirit.

Oh why diſpaire we to conuert, though now miracles are ceaſed? ſeeing by the power of the Word, the ſecrets of the heart are made ſo manifeſt, that God wil be acknowledged to be in vs, that ſo we may conuert vnto God. If they will not belieue Moſes and the prophets, neither will they belieue though one come from the dead; and yet to cōuert a ſinner is more wonderfull, thē to raiſe frō the death. How vainely do they bragge of a Church, that exclude the word of God? how can we hope for the continuāce of a Church, where the ſound therof doth not cōtinne? what hope is there of cōuerſion, where doctrine is not deliuered, by which the mind is perſwaded? what feare of further peruerſion, where lawes are not executed, to cōpell men to perſwaſion? where deceiuers are permitted to poyſon with corrupt perſwaſion? Who ſo is wiſe, let him conſider Ʋſes of Inſtruction. Pro: 1 • . 3. 1. Col: this, Let him ſee the plague, and hide himſelfe: Let him trie his conuerſion, by the perſwaſion of his Iudgement, that he is rooted in knowledge, & not wauering in opinion: Let him examine his effectuall calling, by the readineſſe of his minde, and cheerfulnes in obedience, euen to all the will of God: not a part thereof: & that conſtantly and continually; not being weary of well-doing, being more ready to doe well, then for the preſent he is able: and ſo enabled to well doing, that at length he may attaine his deſire; as of perfect Markes of conſtant obedience, and meanes therto: Gal: 6. 2. Theſ: 3. Ierem: 23. 1. Ioh: 4. 1. Theſſ. 4. 1. Ioh: 2. Epheſ: 4. Eſay: 30. 24 25. obedience, which he ſhall attaine: ſo of perfect happineſſe, the recompence of his labours, & full contentment of his vtmoſt deſires. And therfore let him pray, for the continuance of the goſpell, to quickē his deſires. Let him earneſtly deſire the confuſion of Antichriſt, that ſonne of darknes, & enemy to this glorious light. Let him be wiſe, to diſcerne betweene the chaffe & the wheate: to trie the Spirits, and hold what is good. Let him eſpecially make much of the Annoynting, and hearken to the voyce behinde him, not grieuing the Spirit, nor quenching the motions thereof: that ſtill there may be light in the Land of Goſhen, in the dayes of Famine, hee may haue enough. Exod: 8. Iob: 5.

Comforting himſelfe, that ſeeing his conuerſion is from Gods alluring of free loue, and perſwading by a power vnreſiſtable, not deſired by him: therefore being conuerted, he ſhall ſurely hold, Ʋſes of Comfort. when Heauen and earth ſhall paſſe: though thouſands fall daylie at his right hand, and ten thouſands at his left hand, yet ſhall not this plague of Apoſtaſie ſeaze on him, who is kept by the mightie Ioh: 17. 12. power of God, vnto that great day, that hee may be preſented blameleſſe vnto the Lorde Ieſus. And therefore not being diſcouraged 1. Pet: 1. 5. for theyr going out from vs, that were neuer truely of vs, but rather enlarged with continuall praiſe vnto his God, that 1. Theſſ: 5. 13 leaues not him alſo to himſelfe, to fall away with this preſent euill worlde, but ſtill humbles his fleſh, to keepe life in his ſoule, and 1. Phil: 29. counts him worthie to ſuffer with his Christ: that ſo the life of Chriſt might daily appeare, for his approching to glory. Thus doth God perſwade Iapheth to dwell in the Tents of Shem. Thus is a Chriſtian conuerted by perſwaſion. And thus doth God giue him a Dowrie with his marriage. Iapheth being perſwaded, is alſo enlaged. The kingdome of heauen being beſtowed, intereſſes alſo God enlarge Iapheth. Math: 6. 22. 5. Doctr: The faithfull onely haue right in the bleſſings of this life. Reaſons. the Faithfull, in the poſſeſſions of the earth. The true belieuer alone is the right owner of all Gods bleſſings. He that firſt ſeekes the kingdom of heauē, ſhall haue theſe things alſo caſt vpon him. Matth: 16. 33. So profitable is godlines, aſwell for this life, as that which is to come. 1. Tim. 4. 8. 9. So Chriſt being ours, who is Lord of all in heauen & earth, Math: 28. all with him is ours, both in heauen and earth. 1. Cor. 3. Rom 8. So haue wee onely grace to vſe thoſe well, and therefore are only fit for them. So are thoſe onely fit for vs, as being ſanctified by vs, vnto vs.

Oh how vaine then is theyr boaſting, and labour, that toyle Ʋſes. Pſal: 127 1. 1. Tit: 1. 13. Pſal: 37. 1. Tim: 6. Matt: 6. 33, 1. Tim. 4. 5. Pſal: 62. 10. Math: 16. 8 Eccl: 11. 1. for theſe things without grace? how fearfull is their account that poſſeſſe them without Chriſt? What comfort haue we in the leaſt, ſeeing it is vnto vs as all? what hope of that which ſhalbe ſufficiēt for vs? What wiſedome ought wee to vſe, to make firſt ſure of the beſt? what conſcience in approuing our right, by our holy vſing of theſe things? What Faith in a better right, by renouncing Confidence in theſe? by our williingnes, vpon iuſt occaſion to part with them, either to the good of our brother, though we caſt our bread vppon the waters, or to the glorie of God, though wee euen caſt our liues after them?

Shall not hee which thus leaueth Houſe or lands haue recompence an hundred-folde? ſhall not hee finde his life, that thus is Matth: 19. willing to looſe it? Oh how can we better ſhewe our free power ouer theſe things, thē by keeping them ſhort, that they may haue no power ouer vs: neither ouer our hearts, by Couetouſnes, which is Idolatrie; nor ouer our bodies, by pinching and niggardlines, Pſ: 62. 10. 1. Tim: 4. 2. 1. Cor. 8. 10. nor ouer our Co • ſ ••• nce, by making difference, where God hath made all good: nor ouer our libertie, by abiectnes, and ſcrupuloſitie?

Oh that we would learne to renew and increaſe our ſoueraigntie ouer the Creature, by our daily ſubiection vnto God, in acknowledgment of our unworthines of the leaſt, in crauing his bleſſing, euen vpon the greateſt. As by the ſenſe of our vnworthines, renuing our right in Chriſt, and diſavowing confidence in the greateſt by ſubmitting the bleſſing thereof vnto our God, that ſo giuing Geneſ: 2. God the glory of his mercies, hee may enlarge himſelfe vnto vs, to the making of vs meete to be veſſels of glorie: And thus are the Saints Lords of the earth.

And thus is the Church of IESƲS CHRIST ſpread farre and Ioſh. 4. 22. neere ouer the face thereof. That not onely the God of them may be bleſſed by one Nation, at Ieruſalem, but that Iapheth alſo may be enlarged and diffuſed, to dwell in the Tents of Shem; that the Gentiles being diſperſed farre and neere, might receiue the Goſpel; and alſo being Conuerted, might Conuert their Brethrem, euen all the Nations vpon the face of the earth.

GOD enlarge IAPHETH.

So then Iapheth muſt bee perſwaded and enlarged, aſwell as 6. Doctrine. The Gentiles to be conuerted. Reaſons. Ruth. 1: Iob. 1. Rahab. Iudg. 2. Rom. 11. Shem. The Gentiles muſt bee conuerted, aſwell as the Iewes. And why? Surely God hath ſo decreed it from all Eternitie; and reuealeth the ſame by his eternall Word, long before the accompliſhment thereof. Hee accompliſheth it in particulars, as pledges of a more plentifull Harueſt: and he permitteth obstinacie to come vpon the Iew, that the wilde Oliue might be engraffed. So in the fulneſſe of time was this harneſt brought in; in part by the Husbandmen of the Lord IESVS, and in the fulneſſe of time, ſhall the fulneſſe of the Gentiles be brought in, that the remnant of the caſt-away Iſrael, may be reaped in with glory. And are not the wayes of God moſt equall herein.? Shall not the Acts 10. 34. 35. Heb. 11: Reuel. 12. 1. Col. 6. 1. Tim. 2. 2. Cant. 8. Eſay. winde blow where it pleaſeth? Hath God any respect of perſons? Is not God the Lord of all the earth? Was not the blood of Chriſt auaileable, to ſaue euen a thouſand worlds? Muſt not the Church to this end be a Traueller vpon the face of the earth? ſhall not the ſound of the Word, goe to the ends of the world? Muſt we not pray for all ſorts, becauſe God will haue ſome among all ſorts to be ſaued? Is not this our little ſister that hath no breaſts, & yet ſhall giue ſucke? Is not this the barren, that ſhall bring foorth, and haue more children then the married wife? Are not theſe the infinite number which none could reckon, which ſhould ſtand before the Throne, and the Lambe with long white robes, and Palmes in Reuel. 7. their hands? Thus ſhall the Gentiles imbrace the Goſpel.

1. And is not the word of God, Yea, and Amen? Is not Iapheth Ʋſe. 1. Cor. 1. perſwaded, and the Kingdome of Chriſt enlarged among vs? Hath it not a long time reſted in the tabernacles of Iapheth? 2. And was it remooued from the tents of Shem; that ſo it bee planted in the inhabitants of Iapheth? Oh, then let let vs conſider, that Shem is to be replanted. 3. Let vs deſire the reſtoring and reclaiming of the firſt born. 4. Let vs feare the caſting off, of the Little ſiſter, ſeeing the elder was caſt off, and is to be recalled 5. And let vs looke for the remoueall of the Goſpel from one nation to Note. another, where it is not retained with conſcience & profit. And if God will not forſake vs, till wee forſake him; take heede 1. Chro: 15. 2. Act: 13. 48. then we put not from vs the word of life. And what if we be preparing a place in Virginea, or Ireland; to receiue the ſame? 6. Theſe muſt haue a calling, and we a cooling, for the time: that we may be prouoked to zeale, euen by fooliſh and forlorne nations; and recouer our firſt loue, by extending it to our brethren. That as Note. the falling of one Nation may bee the raiſing of another; ſo this revniting of the Goſpel may bring in the number of the Elect: that ſo our war-fare being finiſhed, our glory may begin, neuer to haue an end. Thus ſhall Iapheth bee perſwaded to dwell in the moueable tents of Shem; that Shem and Iapheth, may dwell for euer in full and conſtant happineſſe.

But ſome will ſay, what neede Iapheth to bee perſwaded to dwell in the Tents of Shem; who already was a member with A. Queſtion. Shem, of the true Church, as performing the duties of pietie, to God and men?

Wee anſwere; that the holy Ghoſt, not onely entendeth the perſon of Iapheth, as deſiring his continuance particularly in the Anſwere. true worſhip of God; but eſpecially hath reference to Iapheths poſteritie, as foreſeeing their declination from true Religion, to Idolatrie, which fell out not long after: and therefore directing the Spirit of holy Noah; not onely as a Father, to deſire the returne of his poſteritie to the Church of Chriſt, but eſpecially, as the mouth of God, to pronounce their reſtitution in the ages to come. Whence wee learne many notable Leſſons.

As firſt, that godly parents and beleeuers, ought not onely to haue care for the preſent, but alſo for the future eſtate of their 7. Doctrine: Saints muſt haue care for the posteritie of the Church. Reaſons. poſteritie: the true Church of God, that ſo it may abide in the Faith of IESVS CHRIST. So do they imitate GOD, who prouides for Eternitie: ſo doe they approoue their Faith, when they ſee a far off: ſo do they teſtifie their loue, which abides for euer. 1. Cor. 13. So doe they manifeſt their hope in the full accompliſhment of the Elect: So do they further the propagation of the Church to her perfect conſummation, & Communion in heauen. To this end, are they commanded to declare the will of GOD, Deut: 6. 7. Ioſh. 4. vnto their children. To this end, did they ſet vp Monuments of Gods ſpeciall loue, and memorials of his will and fauour, not only to teſtifie their thankefulneſſe for the preſent, but to teach the Generations to come, that the people which were to bee Pſal. 132. 8. 1. Tim. 5. created ſhould prayſe the Lord. And if they were worſe then Infidels, that prouided not for the outward eſtate of their poſteritie: where is then their Faith, that neglect the ſoules of their ſucceſſors?

Oh, what a curſe then is Barrenneſſe, and depriuation of poſteritie? Vſe. How much greater a plague to make wicked our poſteritie, by prepoſterous worldly prouiſion, and neglect of Spirituall Legacies? How happy thoſe parents, that ſendsſuch wicked ſeed before thē? But thirce vnhappy they, that reioyce in their wickedneſſe; prouoking them by euill example, to imitation of euill: and applauding euill imitation, vnder pretence of ligitimation; as if to differ from them in ſinne, were to bee degenerate and baſtards. How can they call GOD their Father, that neglect to bee nurſing fathers to his Church? either caring for their owne, as if the time to builde Gods houſe were not yet come, and therefore they neglect the reſtoring of it: or elſe lay it further deſolate, as eclipſing their glorie, and confounding their pleaſures. Oh, where ſhall ſuch Iulians appeare, that ſeeke to repaire Babylon againe, and deriding the poore members of CHRIST, that they muſt ſuffer affliction, doe therefore adde affliction to affliction, and cry, downe with it, downe with Pſal. 131. it, euen to the ground.

Surely, though Abraham know vs not, and Iſrael hath forgotten Eſay 69. 15. vs, yet the Keeper of Iſrael doth neither ſlumber nor ſleepe. He is our Father, and will haue compaſſion on vs: and when hee ſeeth that we are confounded throughly in our carnal confidence, and take vnto vs words, and ſay vnto him: Take away all our iniquitie, Oſe. 14. 3. 4. and receiue vs graciouſly, ſo will wee render the calues of our lips, Aſh •• ſhall not ſaue, neither wil we ride vpon horſes; neither will we ſay any more vnto the worke of our hands, ye are our Gods: then will the Lord heale Zeph: 3. Eſay 59. 16. our rebelion, and loue vs freely: then ſhal his owne right hand ſuſtaine him, when all help frō men faileth. Then ſhal he take away out of the midſt of vs, them that reioyce in our pride, & we ſoal no more be proud of his holy mountaine. Then will he leaue in the midſt of vs, an humble & poore people, and they ſhall truſt in the name of the Lord: & in thoſe ſhal it appear, Zoph. 3. 11. 12. he hath care of the poſteritie of the Church. Forthere ſhall be of theſe, that ſhall build the olde waſte places; they ſhall raiſe vp the foundations, for many generations, They ſhall bee called the repairers of the breach, and the reſteres of the paths to dwell in. And this ſhall be written Eſay. 58. 12. Pſal. 102. 18. for the generations to come, that the people which ſhall be created and conuerted in Virginea, Irelan, or elſewhere, may praiſe the Lord. Oh, proſper the workes of our handes, ò Lord, fo • the accompliſhment of thy will, in bringing in the fulneſſe of the Gentiles: Oh, proſper thou againe, and againe, our handy workes, and holy deſires; that thy King may bee ſet vpon the holy Hill of Sion; and Pſal. 2. 6. our King, and his happie iſſue, may continue the Goſpel to the generations to come; that ſo hee hauing care for the aduancement of thine earthly Tabernacle, thou maiſt continue and ſo aduance his corruptible crown, as to make it an vndoubted pledge vnto him and his, of an vncorruptible crowne to all eternitie.

Thus may there be care for the poſterity of Sion. And is there not great reaſon it ſhould be ſo? Haue not the beſt fallen, where this care hath bin neglecte? ddid not Iapheths poſterity falaway to the worſhip of Idoles? May not good Parents haue a wicked generation?

1. Is God tyed to nature? 2. Or, ſhall nature neceſſarily 8. Doctrine. Good parents may haue a wicked Generation. enforce grace? 3 Are there not vſually euill ſeede of an holy ſtocke? 1. To confound nature, and 2. aduance the free election of Grace? 3. yea, to chaſtiſe gracious Parents, for preſuming onthe preſent, and ſo neglecting holy diſcipline, to humble nature to grace. 4. Can it otherwiſe be, where only nature, and not grace, is the ſeeds-man to poſteritie? 5. And muſt it not bee ſo, that grace onely may be magnified, and God onely glorified? 6. Are not Gods wayes vnſearchable? 7. Is not his Wiſedome infinite? 8. Is not his will as abſolute, and 9. his Iustice a great deepe? Rom. 11. Vſe. Iohn 8. Matth. 16.

1. In vaine therefore doth the Phariſie boaſt of Abraham, and Antichriſt; and very fooliſhly doe parents abuſe, the prouidence of God, either in neglecting Diſcipline; either vpon feare that it is bootleſſe, as if it muſt needs fall out that their children wil proue graceleſſe; or in pampering the fleſh, in hope that their iſſue will not abuſe it. They are holy, and ſo is their ſeed, and therefore why ſhould they not vſe their libertie, though it bee an occaſion to the Cal. 5. 13. fleſh. And are not they as much faultie, that puniſh the infants for Gal. 5. 15. Eccl. 18. 2. their fathers offence, making a neceſſarie concluſion, that grapes cannot come of thornes: And therefore condemning peremptorily the children of wicked parents, vpbraiding the poore infants, with their parents vices; denying them meanes of ſaluation, as Baptiſme, &c. Becauſe their parents happily haue abuſed it. Is not this to reſtraine God to man? Is not this for man to intrude into Gods prerogatiue, who is the onely diſcerner of the Ierem. 17. 10. 2. Tim. 2. 19. heart; who onely knoweth who are his? Oh, how much better were it to leaue the ſecret things to God. Deut. 29 29. and make trial of the meanes which are reuealed, and obuious vnto vs: not making the ſinne of the parents a barre of Gods mercie to the children, Who will haue mercie vpon whom he will haue mercie: but rather Rom. 9. admitting the childe to the meanes of mercy, where the parents obstinacy and contempt is no preſent barre thereto, and ſo watching ouer thē more tenderly, the more their eſtate is to be feared; that ſo by holy education they may be fitted to that grace, whereunto in ſuch caſe vſually they are appointed, for the aduancement Note. of Gods free mercie.

Surely, howſoeuer it fall out, yet here is our comfort, that when wee haue done our part, our labour ſhall not returne in vaine: either our care ſhall be a meanes to maintaine an holy poſteritie, or keepe vs from being partakers in the iudgement of a wicked poſteritie. Well, they may be a grieſe vnto vs, to make vs hunger after our happineſſe, and ſo happily, they may bee meanes to haſten vs thither: how ſoeuer, our labour ſhall returne into our own boſome, to make vs more holy though they proue more wicked. And though the world ſhall vpbrayd vs, with that, wherein they ſhould pitie, & rather keepe ſilence, ſeeing it is Gods doing; yet ſhall this alſo turne to our good. God ſhalbe iuſtified by the world, while it reproacheth vs: as hauing done herein his good will and pleaſure: and we ſhall be comforted, in regard of their reproaches: ſo wee haue this teſtimonie, that hauing done our beſt, we ſubmit to Gods will, as giuing him leaue to doe with his owne what pleaſeth him, yet not neglecting to doe his reuealed will in diſpleaſing our fleſh; and ſo in Gods ſtead, executing his wrath, where otherwiſe wee muſt loue; and hating the ſinne, though we reuerence his worke. Thus, though good parents may haue a wicked poſteritie, yet may they either by this meanes reclaime them, or at leaſt auoid fellowſhip in their plagues: And doeth not the Lord here, giue good hope of their reclaiming? Did hee not prouide a Sauiour, before man had ſinned? doth he not here foretell of it, & ſo aſſure the returne of the Gentiles, before yet they were; much leſſe were fallen away? Did he not prouide an Heſter to deliuer his Church, before euer Hamans plot was dreamed of to endanger the ſame. Oh, the faithfulneſſe of our God! how certane is his loue, how certainly ſhall we returne, though we fall for a time.

Can the truely Righteous, poſſibly fall away finally? 1. Is there any 9. Doctrine. The faithfull ſhall be recouered out of their greateſt fall. 1. Iob. 3. Rom. 7. Rom. • . • 4. 1. Cor. 11. 31. Pſal. 89. end of Gods mercies? 2. Was there any beginning of his loue? 3. Haue not all the Saints returned? 4. Doeth not our Sauiour liue for euer, to quicken his eternally? 5. Shall not thy Spiritabide with vs for euer? 6. Shall our iniquitie cancell what our righteouſneſſe did not confirme? can the Lord deny his word? 7. W • l he giue his glorie to another? 8. Doth he which is born of God ſin at all, either in the regenerate part, whereby hee ſtill pleaſeth God, or finally in the vnregenerate; which finally, ſhall be perfectly cleanſed, or abeliſhed? 9. Shall not all things work together, for the good of the elect? & ſhall their ſin then, otherwiſe prouoke God againſt them, as to iudge them in this life, that they may not bee condemned in the life to come: ſo to chaſtiſe them with the roddes of men, that his mercy bee not taken from them?

A way then with that helliſh doctrine, that robbes God of the glory of his faithfulneſſe, and power; and man of the ſound comfort Vſe. of his ſaluation, by evacuating Chriſts death, and auouching the vncertaintie and inconſtancie of ſaluation. And auoyd we, preſumption to fall, though we ſhall riſe againe, ſeeing God will not be mercifull to preſumptious ſinners: and the leaſt fall of the Saints, though it cannot finally exclude from ſaluation, yet may it grieuoufly deface the beauty of ſanctification; and ſo make this preſent life very bitter and vncomfortable vnto vs: howſoeuer it cannot vtterly depriue vs, of the comfort of the life to A Chriſtian how preſerued from falling. come. Rather learne wee in Gods feare, To keepe our ſelues from falling: by, 1. Fearing our ſelues: 2. and walking alwayes in Gods preſence: 3. reſt we wholly on the word, 4. and renounce carnall wiſdom, 5. auoyding all occaſion & appearance of euill, 6. learne we to vſe aright our Chriſtian libertie, 7. and commune we dayly with our hearts to preuent ſecuritie. 8. Walke we in our calling to preuent idleneſſe & curioſitie, 9. and call we earneſtly on our God that hee ſuffer vs not to bee led into tentation. 10. Keepe thy iudgement ſound that we cannot bee too holy, 11. and conſcience tender, by racking it dayly by the Law: 12. reprooue wee ſinne boldly in others, to keepe vs from the like. 13. Meditate we on the puniſhments of ſinne, to keepe vs from preſumption, 14. and remember we how the deareſt Saints haue ſmarted, to preuent ſingularitie; 15. Eſpecially looke we vp vnto Ieſus, and what he hath done for vs: that the conſideration of his infinite loue may keepe vs from diſhonouring him, that the meditation of his intollerable plagues, may preſerue vs frō cruciſying him againe. 16. Conſider wee the difficultie of being ſaued, and therefore let vs doe our beſt: and laſtly, remember we our end and reckoning wee muſt giue vp, the one ſo vncertaine, the other ſo ſure, and vnauoydable, that ſo at no time we be found vnready.

Thns may we be kept from falling into ſinne: And thus alſo How recouered and raiſed vp againe. Ezech. 18. Ierem. 18. Oſe 6. 2. 1. Ioſh. 1. 7. 8. may wee learne to ariſe out of the ſame. As, by meditation of Gods commandement to haue vs returne: and pondring of his promiſes that he will heale and renue vs. To this end, looke we vp vnto IESVS, that triumphes ouer ſinne, and makes dayly interceſſion for pardon thereof, and ſee wee our inquitie through the glaſſe of his mercy, that ſo diſpaire being preuented, we may finde our ſinne pardonable. Then preſſe we to the Throne of grace, with a broken and humble ſpirt, and teſtifie wee our iuſt hatred and indignation againſt our ſinne, by iuſtifying our God, and impoſing ſome Spirtuall humiliation on our ſelues. Oh, let our ſoules refuſe all other comfort; till the conſcience bee quieted in 1. Cor. 7. the blood of the Lambe: and giue wee the Lord no reſt, till hee returne to his reſt, and reſtore vnto vs, the ioy of his ſaluation? Pſal. 5. 12. 13. Pſal. 32. 5. Nowe let ſinne bee confeſſed in particular; the more to breake the heart, and that againſt our ſelues, to the iuſtifying of our GOD. Nowe let Vowes bee renued; not onely to auoyde the like ſinne, but to bee more wary of all occaſions, and appearance of euill: Redeeme wee the time more conſcionably, and watch we more narrowly ouer our own hearts, & outward man; withdrawing them from the loue of the world, & arreſting them in the preſence of God: perſwading our ſelues that wee are not throughly returned, till at leaſt wee haue had ſome glimpſe of Gods fauour renued in IESƲS CHRIST, though not diſcerned in that glorious obiect which dwelleth in the light that none can attaine vnto; yet apprehended by the beames thereof reflected on our hearts, by our peace with God, & contentment in his wil: who though he happily reſtore vs not preſently to that full meaſure of feeling and ioy, we heretofore enioyed, yet remember Vſe of comfort. 2. Cor: 5. 7. we, that we liue by Faith, and not by ſence: and that our whole life is no other then renued repentance. And therefore comfort we our ſelues, that what we feele not, we muſt and ſhal beleeue; as by Faith ſeeing a farre off: ſo contenting our ſelues 2. Pet. 1. 8. 9. with what is preſently reſtored to be ſufficient: as that ſtill wee liue by faith, hungring after the beſt graces: not onely the reſtitution of ſuch meaſure, which heretofore we enioyed: but euen the inioying of that fulneſſe of ioy and pleaſures which is at the right hand of GOD for euermore. Wiſely diſcerning the prouidence Reaſsons. Why God denies vnto his childe that meaſure of comfort which heretofore he enioyed. of our God, in not reſting ſo much on feeling, as heretofore we haue had. Not onely for the tryall of our Faith, if now we can reſt on our God without feeling, but alſo for the preuenting, and ſubduing of ſpiritual pride; to which, ſeeing extraordinary feeling of Gods fauor, is a great occaſion, through the malice of Satan, raiſing hence ſingularity, & ſo ſecurity and remiſſenes in wel doing: if not robbing God of his glory: Therefore it pleaſeth our good God, though he reſtore peace vnto vs, yet to with-hold from vs wiſely, ſuch draughts of ioy, that ſo we might forget what is behind, & haſten to that which is before, as both taking leſſe delight in any worldly contentment which before was ſweetned vnto vs, by that ouerflowing of Spirituall ioy: and fainting the more earneſtly, after that full and conſtant meaſure thereof in heauen, that ſo our ioy may no more be taken from vs. And therefore ſtriuing more diligently, to make vs meet partakers of that glorious inheritance, that ſo in due time, as a ricke of corne, we may be caryed into the barne, and receiued into our Fathers eternall ioy.

Thus may we recouer out of our moſt deſperate falles; thus may we be comforted in the meaſure of our recouery: as being that which is fitteſt to haſten vs to glory.

And thus ſhall Iapheth be brought againe to the Tents of Shem; the Gentiles ſhall be reſtored to the true worſhip of God, as a true and liuely figure vnto vs, of the conſtancie of Gods loue, in reſtoring his childrē, & recouering them out of theyr greateſt falls. And theſe are the leſſons wee may learne from this, that Iapheth ſhall dwell in the Tents of Shem.

And is it a ſmall thing, that the Gentiles, which were originally without God; yea, who had forſaken God, ſhall once be reſtored againe to the knowledge and worſhip of Iehouah: Surely meruellous things are ſpoken of thee thou Citie of God? Wonderfull are the mercies that hereby the Gentiles haue bene inueſted with. Shall wee wade a little further into the particular conſideration of them? Follow wee then the ſpirite of God in the vnfoulding of them: What is the generall ſumme of the Bleſſings, that Iapheth ſhall enioy? It followeth, That Iapheth may dwell in the Tents of Shem This is the ſumme of the Bleſſing, to dwell in the Tents of Shem. 1. That is, to be ioyned vnto the Iewes, both in the true worſhip of God, as alſo in the priuiledges thereof.

2. What is the true worſhip of God? This is deſcribed vnto vs, 1. by the ſubiect, Shem: who was the Father of the Iewes, fignifying thereby vnto vs, that the religion of the Iewes for ſubſtance, is the true worſhip. How ſhall this appeare? Surely by theſe circumſtances. 10. Obſeru: Thereligion of the Iewe, Why the true religion and thence the marks of true religion. Ierem: 6. 11. It was not ſo from the beginning ſaith our Sauiour Chriſt.

Firſt, Shem was the eldest Sonne; not onely by Nature, but by Grace; Hee firſt in his Fathers houſe, called on the Name of God; The Iewes of him, were alſo the firſt-borne; Firſt, in the temporall Election, firſt, in the ſet worſhip of God, and ſo alſo, in the ſpirituall election. And therefore ſeeing the truth is moſt Ancient, the olde way is the true way: Therefore the religion of the Iewes is the true worſhip of God.

Secondly, That which was commanded of God, and performed, both for the ſubstance and manner, is the true Religion; Such was the religion of the Iew; wholly commaunded of God, both for matter and manner; enformed from Gods owne mouth. Exod: 20. Directed by his owne finger, euen to the ſquare and building of the Tabernacle. And therefore the Religion of the Iewe, was the true Religion. And ſo all will worſhip is a falſe religion; that which God onely commaunds, is the truth onely. Pet: 2. 1. 19. Colloſſ: 2. 23.

Thirdly, That which procures ſaluation to the performer is the truth; Such is the religion of the Iewe: As not onely pointing at Chriſt to come; But apply •• g Chriſt as come al • eady, though not in the Fleſh, yet in power and efficacie; as being a Lamb, ſlaine from the beginning of the world.

Fourthly, True godlines is not onely available for the life to come, but euen for this life alſo: Such was the religion of the Iewe; ſo long as they walked after this rule, ſo long the Lord bleſſed them, and aduanced theyr temporall eſtate maruellouſly, as hee promiſed: Deutron: 2 • . Leuit: 6. and accordingly abaſed them, as they failed therein.

Fifthly. And is not that the truth, to which all muſt yeeld? by which all muſt be directed? Muſt not they returne vnto vs, and not we vnto them? Ierem: 15. 12. Shall not all nations take hold of the skirt of a Iewe and ſay, we will goe with you, becauſe the Lord is with you? Zach: 8. Muſt not Iapheth dwell in the Tents of Shem, not Shem in the Tents of Iapheth?

Sixthly. And ſhall not the Truth abide for euer? Shall not the remnant of Iſrael be ſaued? Shall not the Iewes (though for a time Ierem: 31. Ezech: 11. caſt off) yet bee brought in againe? And ſo the promiſe of God certaine, Gods couenant with the Iewe euerlaſting. And ſo the originall truth, the euerlaſting truth. The Iewes religion, as moſt ancient, ſo moſt permanent, and perpetuall.

Seuenthly, Was not the Iewe an abomination to the Aegiptian? Hated of the world. Is not that the truth, which is hated of the world?

Vſe. Behold then, the true notes of the true Church, and worſhip of God, and

1. Trye we our ſelues by theſe, whether we be in the faith or no? Knowe wee not that Ieſus Chriſt dwelleth in vs, except we be reprobates? 2. Cor: 13. 5.

2. Diſcerne we wiſely our eſtate by theſe, that it is not ſo well with vs, as happily wee may flatter our ſelues: Ioh: 8. Hee is not a Iewe, which is a Iewe outward onely, Rom: 2. It is not the circumciſion of the Fleſh, but the circumciſion▪ of the heart, which Ioel: 2. God accepteth. Rent wee therefore our hearts, and not our garments, and turne to the Lord our God, whoſe mercies are euerlaſting: who loueth Truth in the inward parts. And though he correct vs with the roddes of men, yet will not take his ſure mercies from vs: Iapheah ſhall dwell in the Tents of Shem.

And is the Church of God the Tents of Shem: Howſoeuer afterward glorious in Shems poſteritie, both for number, and outward magnificence; yet now meane, and contemptible, as abyding in Tents. Now little, and almoſt inviſible, as confined to one Familie, and not containing all thereof, conſiſting onely of eight perſons, whereof the one was a Caſt-away.

Beholde wee heere then the condition of the Church of God, and therein conſider wee further theſe neceſſarie Adiuncts thereof.

Firſt, It is a little Flocke; Luk. 22. 32. for whom it pleaſeth our heauenly Father to prouide a Kingdome, though many are called, The Church a little flocke. yet fewe are choſen, Matth: 22. though without number in it ſcife, yet in compariſon of the reprobate, but a little flocke: euen as the gleaning of grapes after the Vintage. Matth. 7. 1. Yea, Reuel: 7. Iſay: 5. 19. Matth: 11. Reaſons. Matth: 17. as ſignes and wonders, ſo are they in the worlde.

1. So is the good pleaſure of our God: who will haue mercie on whom hee will haue mercie.

2. So narrow is the gate, that fewe enter therein.

3. So hard a ſaying it is to Fleſh, to hate it ſelfe; to be borne againe; to take vp the Croſſe; to become Fooles; that we may be wiſe, that no maruell if the wiſedome of our Fleſh be Enmitie againſt God, that the moſt forſake Chriſt, it will neceſſarily 1. Cor. 3. Rom: 8. 7. Eſay. 53. 1. Cor: 1. 27. Luke: 10. Ʋſe, followe, Ioh 6. Who will belieue our report, which is ſo vnlikely, ſo diſtaſtfull, to corrupt reaſon?

And if not many Mightie, many Noble, &c: are choſen, It is no wonder; Becauſe they will not with Marie, chooſe the better part, which ſhall not be taken away from them.

Firſt, Oh how vaine then is theyr conceit, that dreame all ſhall be ſaued? How fearfull is their courſe that ſo liue, as vnleſſe all bee ſaued, it is impoſſible, but that they muſt bee condemned?

Is it ſafe following the multitude, ſeeing fewe ſhall be ſaued? Pſal: 44. 1. Pet: 1. Will the example of great ones deliuer from Hell, howſoeuer they may ſhelter vs from bodilie puniſhment? Why then doe we make them our warrants, to runne the broade way? Why then doe wee aduance them aboue all that is called God? as if theyr Lawes were abſolute, theyr authoritie vncontroulable? Is it not better to obey God then man? Muſt wee needes runne to Hell for companie? Is it not enough to yeelde our bodies and goods, which they gaue vs not? Who ſo is wiſe, Ʋſe of Inſtr: Matth: 10. Pſal: 37. Math: 22. Pſal: 131. 2. Tim: 3. 12. 13. Heb. 12. 8. 9. 2: Cer: 44. 15. 16. 17. 2. Nehem: Ioh: 14. Ʋſe of comforts. let him conſider theſe things. Firſt, Let him feare him that can kill both body and ſoule. 2. Let him not freat at the proſperitie of the wicked; and yet giue vnto Caeſar the thing which are Caeſare. 3. Let him be little in his owne eyes, that ſo he may be contented with his portion, though it be the Crppe of Affliction: So it bee a proſeruatiue from ſinne, a Badge of his Maiſter Chriſt, a Pledge of his louing Father, a ſpurre to perfection, a procurer of an vncorruptible crowne. 4. Let it not grieue him to be ſalſely charged with ſingularitie, that hee is an odde-Fellow: that he walkes alone, that he is more nyce then needes; that he is no good-Fellow; No Friend to Caeſar; ſeditious, peſtilent: This was the portion of the Saints. This they had becauſe they were contrary to the world, becauſe they were of this little flocke. And, Let this comfort the Saintes, that wiſedome is iuſtified of her children; Nay, it ſhall be iuſtified of the enemies thereof. When Ioſeph is tried, and his Math: 27. Pſalm: 105. 16. 17. cauſe is knowne, the Princes ſhall deliuer him, and doe homage vnto him. Balaam ſhall deſire to die the death of the righteous: Pilates Wife ſhall wiſh him to haue nothing to doe with that iuſt man: Nay, Iudas ſhall confeſſe hee hath ſinned, in betraying of Num: 23. Innocent blood; And ſhall not the Saints iudge the world? Is not this the victorie of our faith, that it ouercometh the world? Matth: 27. 1. Cor: 6. 2. 13. 1. Pet: 5. 4. 5 Ioh: 17. Luk: 22. 32. 1. Tim: 2. Rom: 16. 1. Cor. 15. Pſ: 112. 8. 9. Rom: 5. 3 Ro. 8. 36. 37 Shall not this little flocke be preſerued blameles vnto the day of Chriſt? Will the great ſhepheard of our ſoules looſe any, that he hath waſhed with his blood? And is the ſeruant aboue the Maiſter? Is it not our honour to be entertained as Chriſt Ieſus was? If we ſuffer with him, ſhall we not raigne with him? Shall wee not treadſathan vnder our feete? Shall not death be ſwallowed vp in victory? Shall we not ſee our deſire vpon our enemies? Shall we not laugh at deſtruction, and reioyce in tribulation, becauſe wee are more then Connquerours through Ieſus Chriſt? Meane while, leaſt the hope that is deferred ſhould proue the fainting of the ſoule, Are not the Saints Lordes of all the earth? Haue they not right to all? Haue they not grace to vſe all well? Haue the wicked any thing but for their ſakes, though they can beteeme the Saints nothing? Is not the ſmall thing that the righteous hath, better then great riches of the vngodly? Pſal: 37. Shall not the righteous put on the Rayment which the wicked haue made? Iob: 27. Doe the wicked heape vp ſiluer as the duſt, and ſhal not the Saints diuide it? If they bee in Affliction, muſt not the Saintes pray for them? Geneſ: 20. If any truſt be to be committed, who then faithfull but the Saints? If any deſperate Iudgement come, who then deliuered, but the Saints?

Ebedmelech ſhall haue his life for a prey, becauſe hee ſpake kindely for the ſeruant of God: and Ieremie ſhall be deliuered, and poſſeſſed with the Reuenues and commodities of his enemies. He ſhall haue his liberty to ſerue God in the land of Iudea, Ierem. 39. when the great ones ſhall be carried captiues into Babilon, and there looſe theyr honours and liues.

Loe thus ſhall this little flocke preuaile in this life; and ſhall it not alſo be crowned in the life to come? Shall not God wipe all teares from our eyes, and crowne vs with eternall happines? Reuel 27: Meanes to diſcouer the power hereof. 2. Cor: 3. 7. 2. Pet: 1. 8. Pſal: 73. 3. Pſ: 91. Pſal: 37. 1.

Oh that wee were wiſe, to knowe our owne ſtrength, to vſe it to our beſt behoofe, to liue by faith, that ſence deceyue vs not. To ſee farre off, that preſent things diſtract vs not. To enter into Gods Sanctuarie, that we may be kept ſound in iudgement, to diſcerne aright of Gods prouidence; and to walke in our waies, that, ſo wee may not fret at the proſperity of the wicked, nor deſire to eate of ſuch things as pleaſe them; That we may not tempt our God, by not keeping in our wayes: and thereby exceeding the bounds of his prouidence, exclude our ſelues his protection.

1. That wee could learne true Contentation in our God, in whome we ſhall be aboundantly ſatisfied, in recompence of any worldly diſaſter whatſoeuer; will not hee be better vnto vs Phil: 4. 12. then tenne Sonnes? Is not his fauour more worth, then all the deceitfull ſauours of Princes? Are not his riches durable? Is there any vexation in his wayes? Oh that by prayer and meditatton wee would grow familiar with this glorious God, that hee may open his treaſures vnto vs, and reueale his ſweetnes vnto our 2 Cor: 12. 1. Cor: 15. ſoules; Should wee not be rauiſhed, and taken vp into the thyrd Heauens? ſhould we know any man after the fleſh? ſhould wee not diſcerne all things, and yet be iudged of none? Should wee not poſſeſſe all things, euen when in a ſort wee haue nothing? Should we eſteeme to be iudged of men, or of mans iudgement? 1. Cor: 2. 2: Cor: 4. 6. 1. Cor: 4. 4: Should we be afraide of men?

Should wee not walke conſtantly with our God? Should not Ʋirginia receiue vs? Shall not Ireland bee our ſanctuarie, to call on the name of the Lorde? ſeeing there it ſhall be well with vs? Nay, if wee paſſe through fire and water, will not the Lord be with vs? Eſay: 4 • .

Who ſo is wiſe, let him againe conſider of theſe things: This little flocke is as deare vnto the Lord, as the apple of his eye. It is his glorie, his delight, heere will he dwell for euer. And if hee be with vs, who can be againſt vs? Could the gūpouder treaſon take effect? ſhall not Antichriſt be confounded? ſhall not Ieruſalem be a cup of poyſon to all the enemies thereof? ſhall not the Church be a ſtumbling ſtone, that whoſoeuer ſeeke to remoue it, ſhall be broken in pieces therewith? Hath the Lord begun to enlarge vs Zach: 12. farre and neere to Ʋirginia, and Ireland, and are not their hopes in vaine, that ſeek to roote Gods church out of Englād? Are not their chalenges vnnaturall, and wicked, that denievs to haue a Church of God in Englād? hath not God wonderfully preſerued this little Iland, this Angle of the worlde? that in former Ages was not knowne, or accounted to be any part of the world? Hath it not bene the Sanctuarie of all the Chriſtian world? Haue not all the neighbor-nations taken hold of the skirt of an Engliſhman? haue Et penitus toto deuiſos orbe Britannos. Zach: 8. they not ioyned themſelues to vs, becauſe the Lorde is with vs? Are they not happily ſheltred vnder our gracious gouernment? Are they not one with vs, in this late renewing, and encreaſe of our bleſſed ƲNION.

So may the Lorde ſtill more vnite vs in the vnitie of the ſpirit, that the bonds of our peace may be more holy and inviolable. So may the deſire of all Nations be vnto vs, that our deſires may be enlarged to all nations, for their comfort and conuerſion.

So may the Lord bleſſe all our holie deſignes farre and neere, for the eſtabliſhing of peace, and ſetting vp the Kingdome of his Chriſt, both abroad and at home. So may all the deuices of Antichriſt and his Locuſts be ſtill confounded: So may their eyes rot in their heads, in looking for the day to builde vp Babell againe.

So bleſſe thou oh Lord the holy meetings of the State, that in the continuance and encreaſe of the libertie of the Goſpell, wee may ſecure our libertie, and aduance thy glorie, we may prouide for the libertie of our poſteritie, in conueying thy worſhip vnto them, more glorious then wee found it. That ſo, in the increaſe of thy glorie, thy Church may be continued, and propagated, in the happie iſſue of our annointed, thy ſeruant, Iames our gracious King and Gouernour, & his poſteritie, euen till it haue accompliſhed it warfare, and be takē vp to glorie. Thus is the true Church of God a little flocke. Thus ſhall this little flock be preſerued, and preſented glorious vnto her bridegroome Ieſus Chriſt: And ſhall not this little flock haue a certaine euidence thereof, euen in her condition in this life? May ſhe not aſſuredly perſwade her heart, that the Lorde will make good his word; as aduancing his free loue, & giuing him the glorie of all his mercies? 1. And doth not the Lord reſerue the glory intirely to himſelfe, when hee brings light out of darknes, and ſhewes his power in weaknes, working by none, or moſt vnlikely meanes?

Conſider wee (I pray you) to this purpoſe, the Condition of the Church of Christ militant heere on earth; yet further ſhadowed out vnto vs in theſe Tents of Shem. What great outward beautie was there here, when the houſe of God was in Tents? what pompe and viſibilitie, in this ſimplicitie and meeknes?

Behold then another marke and cogniſance of the true Church of God in this life. The glorie that ſhe hath, is eſpecially within: Her Pſal: 45. Ezech: 16. Obſ: 12. The Church obſcure and inuiſible in the world. Reaſon. 1. Pet: 2. 11. 2. Tim: 2. Pſ. 73. 23. Cantic: 5. Pſal: 130. beautie, is that which God hath imparted vnto her? Shee is faire by my beautie, which I haue put on her Spirituall beautie, frō an inuiſible God. As for her ſhewe in the world, ſhe is blacke and contemptible, 1. euen as her head Chriſt Ieſus; that had no forme nor beautie in him, and other ſhe cannot be, ſo long as ſhe is a Stranger, a Souldier in this worlde: She muſt needes haue blowes, and falls too. How can ſhee chooſe but be ſoyled, being to trauell in ſuch ſlippery & myrie places? 1. And is it not good ſhe ſhould be thus blacke, to preuent ſpiriruall pride? Doth not this manifeſt the carnall deſpoſition of the wicked; who ſtumble at this outward baſeneſſe? Are not the Saints hereby purged of corruption, and ſo prepared to glorie?

Is not the Lord glorified in accepting ſuch blacknes? doth not his free mercie triumph in ſauing ſuch deformitie. Is not Chriſts ſacrifice auaileable to heale ſuch infirmitie? Can a true member be diſcerned by ſence? Is not our greateſt part in Heauen? 1. How Ʋſe 1 deceitfull then is that Church which is alwayes glorious, and 2 viſible: How doth the pompe and brauerie of the ſtrumpet, 3 deforme & defile the chaſte ſpouſe of Ieſus Chriſt? Is not the word Ioh: 6. of God truely glorious in the ſpirite, doth not the outſide kill? Is it not the ſpirite that quickeneth? doth not the Authoritie of man, abaſe and annihilate the power thereof? Are not the Prophets Malach: 2. 4. 5. iuſtly vile before the people, becauſe they are partiall in the law? adulterating the ſame by the intentions of men? obſcuring & deprauing the ſimplicitie and inward beautie of the goſpell Matth: 15. by theyr outward verniſh, and carnall polliſhing? And ſhall not Dagon fall before the Ark of the Lord? Is it not enough that 1. Sam: 5: Eſay: 8. 19. 1. Cor: 4 18. 19. the foūdation of God ſtands ſure? the Lord knoweth who are his.

Though wee bee as Wonders, yea, as the Off-ſcowring, in the reputation of the world: Are wee leſſe dearer vnto God, then the apple of his eye? Are wee not all faire in his ſight, and no ſpotte to bee found in vs? Is not the Church euen then the glorie of Zach: 2. Cantic: 1. Eſay: 4: 5. God, when ſhee is moſt inglorious in the world?

Is it not becauſe wee are accepted with God, that wee are deſpiſed of men? And are wee not deſpiſed of men, that ſo wee may hate the worlde, and cleaue more firmely to our God, that Ioh: 14. ſo wee might be more and more cleanſed, to bee made fitte for our glorious God? Doth not our inglorious eſtate in this life, prepare vs to the glorie of the life to come?

Let it therfore content vs that we are knowne vnto our God; and let it be our comfort, that our life is hid with Chriſt in God: Coll: 3. 3. that ſo, when Chriſt which is our life ſhall appeare, wee may alſo appeare with him in glorie.

Let them begge Honour of the people, that are caſt out of Gods fauour. And let ſuch build vp reſting places and manſiōs 1. Sam. 15. Geneſ: 4. in the earth, that are runnagates from God, caſtawayes from his fauour, hauing no hope nor right in the heauēly māſions. If God caſt theſe things vppon vs, wee haue a right in them, and ſo haue Gene: 42. 43 grace to vſe them. The Church obtains honor in Aegipt & Babilon, euen in the lād of her captiuity, ſhe proſpers, & is renowned. Only let vs not ambitiouſly ſeeke this worldly greatnes. It muſt not Matth: 19. be ſo with vs. The ſeruant is not aboue his maſter; and the Maſter (though Lord of all) yet was ſeruant vnto all: that ſo wee might learne of him to bee humble and meeke; that wee might learne to be abaſed, as well as to abound; that we might become all vnto all, to win ſome vnto CHRSIT IESƲS. Let vs not therefore, much leſſe, ſtand peremptorily vpon this outward pompe, as if the Church were but in her infancie, when ſhe was in her natiue puritie, and ſimplicitie; but the more outward glory ſhe hath gained, the more ſhe growes to perfection: and therfore as the times are, cannot be without worldly dignitie. All things are lawfull, but all things to all ſorts not expedient. Greatneſſe 1. Cor. 10. breeds enuie, not loue vſually: and how ſhall wee winne them if they doe not loue vs? Fulneſſe breeds ſecuritie, and ſecuritie idleneſſe; how then ſhall we plucke them out of the fire, Iude 23. if wee will take no paines? How ſhall wee giue vp our account with ioy, if we bury our talent in a napkin? How ſhall we make 2. Tim. 2. 2. Tim. 4. our Miniſterie fully knowne, without ſuffering afflictions?

The Lord giue the Church more and more fauour with Princes, that as it hath begun, ſo it may increaſe, euen in outward peace and proſperitie, and a floriſhing eſtate, which may ſerue as a good meanes for the propagation of the Goſpel; that Iapheth may dwell for euer with Shem in his fathers houſe. Thus, though Iapheth dwell herein tents, meanely and obſcure, yet ſhall both Shem and Iapheth ſhine gloriouſly for euer, in moſt durable manſions, euen in the Kingdome of heauen, which ſhal not fade nor be diminiſhed.

Shall we conſider yet further the ground thereof. Muſt not Iapheth dwell in the tents of Shem, the firſt borne of his father, the ſonne of the inheritance, the ſtocke of the promiſed ſeede? Acts 13. The true inviſible Church, conſiſts onely of the Elect. And are any then of the true Church of CHRIST, but they alone, that haue the priuiledge of the firſt borne, who are of the election of God, for whom the father hath ordained a kingdom? And will the Sonne looſe any that the Father hath committed vnto him? Did he die for any but for his Church, who is the Sauiour of his body, which is his Church? Is he the Sauiour of any eſpecially, but thoſe that doe beleeue? 1. Tim. 4. 8. And doe any beleeue, but thoſe that are ordained to euerlaſting life? Acts 13.

Behold, here the true members of the Church of Ieſus Chriſt; euen they alone, whoſe hearts are purified by Faith; onely ſuch are they, that are dead vnto the world, and know no man after Acts 11. 13. the fleſh: that haue their conuerſion in heauen, whoſe names are written in heauen, whoſe head CHRIST IESVS, is aſcended, to draw them vp into heauen after him.

Oh, that we were wiſe to try our ſelues, that we did not content our ſelues to be branches; vnleſſe we bring forth fruit, ſeeing Ʋſe. Iohn 15. Zach. 13. 8. 9. 1. Iohn 2. 19. then the fruitleſſe ſhal be cut off: and yet the fruitfull ſhalbe cut and lopped, yea paſſe through the fire; though it be not conſumed thereof. Doeth the hypocrite make a ſhewe? his candle ſhall be put out. Is he gone out from vs? he was neuer with vs, yet muſt be ſtil be with vs, that he may purge out our coruption, and be caſt out from vs, when his iniquitie is ripe, and ſinne being made out of meaſure ſinfull, becomes inexcuſable and deſperate. Yea, which is the wonderfull prouidence of God, & power of the word, he cannot chooſe but be with vs.

The ſweetneſſe of the Word allures and inticeth him, hee is Luke 8. Marke 20: Pſal. 149. 7. Acts 24. 6. Acts 26. 28. 1. Cor. 8. 2. Matth. 9. Cant. 5. Exod. 5. Iohn 7. 46. caught thereby, to giue conſent vnto the ſame, to receiue it with ioy, yea, to doe many things galdly, yea the power of the Word binds kings in chaines. It makes Felex tremble; and brings Ahab to his ſack-cloth: yet for all this, Agrippa will be (at the beſt) but almoſt a Christian: Knowledge puffes vs, and ſo not accompanied with grace, hardens the heart againſt grace. What is this Carpenters ſonne? What is thy Beloued, more then other beloueds? Who is the Lord, that I ſhould let Iſrael goe? that I ſhould part with my ſinne, for a dreame, or a report? Doe any of the Rulers beleeue in him? Are not Abanah and Pharphar, Riuers of Damaſco, better then Iorden? muſt I be taught by an earthen veſſel? See how Dauid is become as a foole, that vncouereth himſelfe 2. King: 5. 3. Sam. 6. in the eyes of carnall Micholl. The Iew now ſeekes a ſigne: and the Rich man deſpiſeth Moſes and the Prophets; none will ſerue his turne but a meſſenger raiſed from the dead. This baſe Micheah, prophecieth no good vnto him: hee will not giue him leaue to burie his father; and therefore you muſt pardon him: heare you happily he will, for his credite, and aduantage: but the trueth is, his heart is taken vp with his couetouſneſſe; pleaſure, Ezech: 33. Matth: 22. &c. Hee hath bought a Farme; or marryed a Wife; hee hath knowledge enough: hee muſt liue, and hee may bee too holy; hee may runne madde, or ſeditious; and therefore hee cannot come: Or, if yet hee come, hee wanteth his wedding garment: & therfore the iſſue is, he muſt receiue his ſentence, and comes onely to bee caſt out. Thus is the wiſedome of GOD, 1. Cor. 1. 21. 22. 23. Rom. 8. 7. 8. 1. Cor. 3. 18. Deut. 4. 6. fooliſhneſſe to the fleſh, and therefore the wiſedom of the fleſh, is enmitie againſt GOD: the more it heareth, the more it is hardened, and ripened thereby vnto the day of vengeance.

Onely the true Beleeuer becommeth a foole, that hee may be wiſe; his wiſedom appeares in obeying the Word: his wiſedome ſhines in conuerting and confirming others. It is his true wiſedome to abide in the Church, his abiding in the Church makes the Church eternall, and the Church crownes his conſtancie, with eternall glory in heauen.

Shall wee proceede yet further, to the confirmation hereof. Conſider wee then the prouidence of our GOD, in the gouernment of his Church; how doth hee guide her by his counſell that hee Pſal. 37. 26. 1. Cor: 12. 8. may bring her vnto glory? how doth hee aduance his power in her weakneſſe? how doth he perfect his power by her weakeneſſe?

Behold, Iapheth ſhall dwell in the Tents of Shem, hee ſhall dwel for euer, and that in tents that are to be remoued: And ſhal the Church endure for euer, and yet dwell in moueable Tents. Oh, conſider, and wonder at the wiſedome and power of God. Obſer. 14.

The Church in this life dwelleth in tents. It is not tyed to any place, leaſt Gods power ſhould not bee infinite, and his mercies The Church of God moueable. 2. Cor. 5. not free, and euerlaſting to his people: nay, it is not tyed to any time, it is ſo permanent on earth, that it is moueable to heauen: becauſe, while it is in the body it is abſent from the Lord, and therefore it is moueable to the attaining of hit full deſires, euen for euer to be vnited vnto her head IESVS CHRIST, for euer to enioy the fellowſhippe of her GOD, the fruit of her labours.

Why then doe wee flatter our ſelues in vaine, with the continuall Vſe. mercie of our GOD? why doe wee boaſt of his glory and habitation among vs, ſeeing wee driue him from vs, by our vnthankefulneſſe: and caſt his words behinde our backes? Shal not the Kingdome of heauen be taken away from vs, and giuen to a nation that will bring foorth better fruit? Shall not the Lord giue vs vp to our owne councells, and ſaciate vs with our owne wayes? Let the man of God heare the rodde, and who hath appointed it: let him ſee the plague, and hide himſelfe: let it comfort Ioſeph that Egipt ſhall receiue him, when Canaan caſteth him out: let it comfort Iſrael; that when Egipt is renounced, Canaan ſhall be ready for him. Our God is the God of all the earth; his Church is moueable, that it may bee ſpread ouer the face of the earth. This trauelling of his Church, is for the gathering of the Saints; when the Saints are gathered, the Churches warre-fare hath an end. When her warre-fare is ended, her preſent glorie beginneth: and now ſhe hath an immoueable and durable houſe, for to enioy for euer her conſtant and euerlaſting glorie.

Shall we yet further wade into the conſideration hereof, that Obſer. 15. The Church of God weake and corruptible, ſubiect to infirmities. Rom. 7. 24. ſhe may be fully ſatisfied with the reaſon of the ſame?

Behold then; the Church of God in this life dwelleth in Tents; ſhe is not onely mooueable, that ſhee may bee enlarged to perfection, but ſhe is alſo weake, and ſubiect to infirmitie; her beſt abiding here, is a tranſitorie Tent, a very fit, yet fraile habitation, euen a body of ſinne, and lumpe of corruption, though finding ſome ſhelter, and refuge thereby: yet in great weakeneſſe, and not exempted from ſtormes, ſo expoſed to weather, as thereby greater Reaſons. ſtormes are preuented; ſo ſubiect to infirmities, that infirmities may be healed, and corruption aboliſhed: a very earthen veſſel, fraile, and contemptible, that the glory might be of God and not 2. Cor. 4. 7. 2. Cor. 12. 8. 9. of vs: hauing a ſtubbe remaining in the fleſh, notwithſtanding all earneſt deſire to be eaſed of it, that Gods power might bee ſeene in weakneſſe, and his mercie perfited by infirmities, that while we wreſtle with theſe infirmities, we may haue experience of the ſufficiencie of his grace, & may ſigh to be deliuered from Rom. 7. 2. Cor. 5. this burden of corruption, that we may be clothed with ſufficiencie of glorie: that out of the ſenſe of our weakeneſſe, wee may haue more compaſſion of our brethren, and ſo labouring their Heb. 2. 4. conuerſion, may make ſure, and enlarge our Crowne: and being daily couered with Chriſt his righteouſneſſe, to couer her infirmities, Heb. 10. might haue free, and dayly acceſſe (with comfort) vnto the Throne of grace, to bee accepted in her ſeruice, and ſupplyed in her wants: being alwayes gracious in the eyes of her Husband, and fitted by his grace, to her full and finall Communion with him for euer in Heauen.

And is the Church of God in this life ſubiect to infirmities? Is ſhe not perfect, and intire; but labouring to perfection? Is ſhee Vſe. growing in grace, and following hard after the marke, that ſhee may dayly deny her ſelfe, & take vp her croſſe, that being conformable Phil. 3. 3. to her head, ſhe may be crowned with him in glory?

What life then is in that member, that is not dayly quickned by Chriſt? What trueth in that Church, that boaſts of perfection? what hope of that Church which growes worſe and worſe? ſhal corruption diſcourage from, of not rather d • iue vnto Chriſt? ſhall infirmitie caſt off, or not rather intereſſe in our Sauiour: let not darkneſſe ſtumble thee, where Chriſt doth couer with his beautie: neither forſake thou the ſocietie, that is accompained with corruption, leaſt thou forſake thy Sauiour that healeth corruption; and came not to call the righteous, but ſinners to repentance.

As thou ſhalt finde him ſildome in the houſe of the Phariſie, ſo by this thou ſhalt there finde him, that the Phariſie is abaſed and conſounded in his righteouſneſſe: and therefore ſo comfort thy ſelfe in corruption, as to haue it aboliſhed, not nouriſhed in thee: ſo approue thy ſelfe, a liuely member of Ieſus Chriſt, as that thou dayly dyeſt vnto ſinne, in ſubmitting to the will of thy God, and dayly killeſt ſinne, in doing Gods will againſt thy ſelfe: For what?

Doth not the Church of God abide in Tents? Hath ſhe not pitched Obſer. 16. The Church militant in this life. 1. Tim. 2. Reaſons. 1. Tim. 4. Rom. 34. 35. her field to fight the battels of the Lord? Doth ſhee ſo dwell in Tents, as not to remooue from them? is ſhee otherwiſe ſubiect to corruption, then daily to fight with, and conquer the ſame? Is ſhe not a preſſed ſouldier vnder her Captaine Chriſt Ieſus, that ſo in him ſhe may bee more then conquerour, not onely ouer all affliction, but euen ouer all ſinne, and the wages thereof whatſoeuer? And is there not a neceſſitie layd vpon her, as ſhee will maintaine her peace with God, to exerciſe continuall waree againſt her ſelfe: can ſhe otherwiſe conquer ſin, than not to ſuffer it to raigne ouer her? Can ſhee otherwiſe ſigh earneſtly for her 2. Cor. 7. 1. 2 Rom. 7. 24. 2. Tim. 4. deliuery from that bondage, then to ſtriue againſt that tyranny, and daily to caſt off the yoke thereof. Can ſhe expect the crown, before ſhe haue ſought the good fight of Faith? except ſhe ſtriue as ſhee ought to doe? Doe not many ſeeke to enter in, and 2. Tim. 4. ſhall not bee able? Doe not many runne in a race and yet one obtaineth?

And ought not then the Church to ſtriue euen for the beſt, with the beſt? Muſt ſhe not ſo runne that ſhe may obtaine? Can ſhee chooſe but fight continually, that carrieth a liuing enemie Rom. 9. 24. 25. Fleſh. World. continually within her; that hath the world, that deceitfull and importunate enemie, dayly to aſſault her without? That hath that olde aduerſarie ſo ſubtill, ſo violent, ſo mightie, ſo vnwearied, dayly plotting her deſtruction on euery ſide. Now caſting in his firie darts of fearefull tentations, then caſting out Satan. whole floods of perſecution to ſwallow her vp: ſometimes aſſaulting on the right hand, with pride and preſumption; eftſoones oppugning on the left hand, with horrors and diſpaire? Can ſhee bee like vnto her Maſter, if ſhee doe not ſuffer with him? Can ſhee raigne with her Sauiour, if ſhee doe not conquer with him?

What peace then can there bee, ſince the whoredomes of our nature are ſo rife, and corruptions ſo rebellious continually? Vſe. Is there any way to procure our peace, but by maintaining continuall warre againſt our corruptions? Are not they deceiued in Luke 2. the eſtate of grace, when the ſtrong man armed keeping the houſe, all is quiet? Doe they not in vayne boaſt of perfection, who neceſſarily muſt fight dayly, if they will proceed in grace? Doe not they in vaine plot for eaſe to the fleſh, whoſe true peace is procured, by dayly curbing and ſubduing thereof.

And ſeeing many begin in the Spirit, that ende in the fleſh: How to fight that we my conquer. Oh, that we were wiſe; to ſit downe before we enter into Chriſtianitie, to caſt vp our reckoning, what our Religion will coſt vs, that wee muſt haue blowes at the leaſt, if not reſiſt vnto blood.

Oh, that wee would learne to ſtriue lawfully, that ſo wee may ſtand faſt, and finiſh our courſe. Surely, if our cauſe bee good, and we lawfully called thereto: if our weapons be ſpiritual againſt our ſpirituall enemies, if wee ſtrike with the word, and beare of blowes by Faith and patience. If wee are alwayes feafull of our ſelues, and watchfull ouer our priuie corruptions. If we dayly renue our ſtrength in CHRIST, by continuall and feruent prayer. If we fence our head with the breſt-pate of hope, and arme our hearts with dayly repentance, and examination of our wayes. If wee prepare continually for newe aſſaults, and haue our eyes fixed vpon the recompence of the reward. If wee aſſiſt our weake brethren by counſell and correption: And multiply our thankſgiuings vnto our GOD, as hee crowneth our combates, keeping ſpeciall Records of our ſpeciall combates, and erecting Trophyes of them to the glory of our GOD. If we take no thought for the fleſh to fulfill the luſtes thereof: but dayly put on the LORD IESVS, by a renued, and quickning Faith.

And ſo committing our ſelues in wel-doing, into the handes of our faithfull Creator, wee ſuffer afflictions, and bring foorth fruite with patience, not caſting away our confidence, which hath ſo great recompence of reward; but continue to the ende, and ſtand faſt hauing finiſhed all things: there is layde vp for vs, vndoubtedly a crowne of righteouſneſſe, which the LORD IESƲS, will beſtow vpon vs in due time, as thoſe that haue fought the good fight of Faith, and finiſhed their courſe with ioy.

And may wee not hence reape aſſured comfort in all our combates, that ſeeing our Captaine is CHRIST IESƲS, our cauſe the Lord, our ende Saluation, our enemies ſuch, as are both neceſſarie, and yet ſpoyled and conquered to our handes.

Therefore, as our quar • ell will bee glorious, vnder ſuch a Captaine, againſt ſuch enemies: ſo our conqueſt will bee certaine, euen as our Head is Conquerour.

Oh, how may this eſtabliſh vs, againſt the reproches and contradictions of the World, that wee are contentious perſons, and Ierem. 15. Luke. 12. 45. ſtriue with the whole Earth, that wee bring a ſword, and ſet variance in our owne fleſh?

Did wee deſire this day of affliction; or rather, are wee not called: yea, thruſt out thereto? Doe wee not labour peace, Matth. 10. 2. Cor. 5. and is it not the world that ſpurnes againſt it? Is our warre to any other ende, then to procure peace with GOD? Is it not by moſt ſweet and peaceable meanes: euen by Prayers, and Teares: by en • reaties, perſwaſions, humblings of the fleſh? Is 2. Cor. 15. not this Yoke exceeding ſweete, and this burthen paſſing light? Is it not moſt reaſonable to offer vp this ſacrifice vnto Rom. 12. 1. God?

Is it not moſt acceptable, to be offered vp in Ieſus Chriſt? Is 2. Cor. 1. 6. it not moſt comfortable, that as our troubles doe abound, ſo our conſolations doe much more abound in CHRIST IESVS, to vpholde vs for the preſent: that ſo many combats, ſo many conqueſts, ſo many conqueſts, ſo many crownes to eſtabliſh vs for the time to come.

Oh, what a comfort is here vnto the Saints of GOD! that though they haue pitched their Tents, yet ſtill they dwell in Tents, the place of their war-fare, is the place of their ſafetie. The Church expoſeth to the combate, and prouideth means for the conqueſt, being their retyring place in their falles, & reſting place for their refreſhing: Their Armorie to ſerue them with weapons; and their forge alſo, to whet and ſharpen them to the battell. Shee that preſſeth them to the warre-fare, teacheth their hands to fight, and bindeth vp their wounds, and giueth reſt vnto their ſoules.

The Church is the ſafegard, and ſhelter of the Elect. Obſer. 17. The Church is the Tents: A place of repoſe and ſhelter for the Elect. Iohn 16.

No ſaluation without it, though no carnall reſt within: no true happineſſe but from it, though to bee of it, is of all men, (if our hope were onely in this life) moſt wretched and miſerable. Here is no reſt to corruption, that incorruption may bee obtained. Heere is all peace in CHRST IESƲS, though in the world wee muſt looke for nothing but afflictions from the world: yet the Church is in the world; and therefore ſhall haue Kings and Queenes to bee her Nurſing Fathers, and Foſter Mothers, that the Elect may be gathered, and the reprobate conuinced. Heere ſhee ſleepes with her beloued, and findes his Cant. 2. yoke eaſie: here ſhee is refreſhed with his Flaggons, and rauiſhed with his perfumes: heere ſhee delights in his preſence, and is Loue-ſicke with his beauty.

What ſhall I ſay; the Church is Gods Houſe, yea the gate of Heauen: and can there bee greater ſafetie, where GOD is the Owner? Can there be happier ſecuritie, where heauen is the purchaſe?

The Church is Chriſts ſpouſe, his beloued, his vndefiled. And can there be danger, where ſinne is not imputed? Is there any lacke or loſſe in Loue? ſhall not all the worlde be forſaken, to cleaue to the wife of our boſome, to giue her reſt and contentment, to delight in her beautie, to giue her honour, as the weaker veſſell, to prouide aboundantly for her, to ſpread the wing of the garment ouer her, for protection, to dwell for euer with her; to reioyce in her loue continually? Is not the Church the Lordes portion, and inheritance giuen by God the Father, to his ſonne Ieſus Chriſt, by him to be preſerued vnto perfection and glory? Pſal: 2. Ioh: 17.

Is it not the bed of Salomon, wherein the Chriſtian ſoule takes his ſweete and ſure repoſe, as being garded with the Lord worthies, his bleſſed Angells; to put off all daungers, and preuent diſquietnes? 3. Cant: 7. Pſal: 34. Is it not the mountaine of the Lorde, euen as Mount Syon, the place of his Holines, that ſhall neuer be remoued? Pſal: 125, 1. 2. Is it not the pillar of truth? 1. Tim: 3. 57. contenting and eſtabliſhing it followers therein? Pſal 2. 6. & 3. 5. Is it not as a cup of poyſon, and as coales of fire, to confound and deuoure all the enemies thereof? Zach: 12. Is it not as an heape of ſtones, to breake in pieces whomſoeuer ſhall oppoſe thereto? 1. Pet: 3. Is it not the Arke, to preſerue the true belieuer in, amidſt all the Tempeſts and ouerſlowings of ſinne and ſorrowes? Is it not the Market-place, that affords the childrens food, euen milke for babes, and ſtrong meate Eſay: 55. 1. for men? Hebr 5 • . Is it not the priuie Chamber of Ieſus Chriſt, wherein he communicates that ioy vnto his Elect, that the world hnowes not of; which is vnſpeakable and glorious, paſſing all vnderſtanding? Cantic: 1. 3. 1. Pet: 1. 8. Is the Church otherwiſe blacke, but that ſhee is alſo comely and acceptable in the eyes of our Sauiour? Doth ſhee remaine in the Tents of Kedar, any otherwiſe, but that ſtill there is light, & all ſafety in the land of Goſhen, though all Aegipt be filled and conſumed with the Arrows of Gods vengance? Is not Peter a ſleep ſweetly, euen in the priſon, laden with bolts? Act: 12. Do not the Apoſtles reioyce in Tribulation? Doe they not gaine and thriue in theyr greateſt troubles? Act: 5. Doe they not liue, though they die daily? Poſſeſſe they not all things, though they haue nothing in compariſon? Doe not the weake gaine, by theyr ſufferings to ſpeake more boldly? Are not the wicked confounded by their meruellous protections and deliuerances? Is not Heauen ſealed vp vnto 1. Phil: 10. Pſal: 107. them, by theyr Heauenly and gracious conuerſation, by theyr mighty preſeruation, in, and out of all ther troubles? And is not the Church the bodie of Chriſt? Is not hee our head, and wee his members? And did euer any hate his owne fleſh? Will not Chriſt preſerue, and cheriſh this myſticall bodie, that to redeeme and purge the ſame, ſpared not his naturall bodie, but gaue it 2. Tim: 4. 18. 89. Gal. 3. Eph: 5. euen to the death, euen the curſed death of the Croſſe, that hee might ſanctifie and waſh vs, to preſent vs as a pure Virgine vnto himſelfe, to make vs glorious, & perfect without ſpot or wrinkle?

1. Why are wee then fearfull, Oh wee of little Faith: why awake wee this beloued with our contentions and outcryes? ſeeing our Husband hath deeepely charged his beloued ſhould not Ʋſe be awaked? Why ſeeke we not our peace, in the peace of Syon? why haſten wee not the confuſion of Antichriſt? why doe wee not labour the peace of Ieſuſalem, and well-fare of Syon? Why dream we of carnall peace, ſeeing our beauty is within? why plot we for the fleſh, which is an enemie to our peace, whoſe peace is perdition, & contentmēt confuſion? Shuld we not ioyn together againſt the common enemie? Oh let our vnitie bee in the ſpirit, to maintaine the true bond of peace. Surely, if wee could pray vnfainedly for the peace of Ieruſalem, and take theſe little Foxes How to procure the quiet & welfare of the Church. that deſtroy the vineyards: If we ſhall caſt out thoſe whippes of ſcorpions that haue made the breach, & giue way vnto the power of the word: which is the onely procurer of this peace. Setting 1 vp the Lord and his ordinance onely to raigne ouer vs; and 2 ſubiecting and compelling man by holy diſcipline, to the obedience 3 therof, maintaining continuall warre againſt ſinne & corruption, 4 and making glad the hart that God hath cōforted: If wee would 6 eaſe the Church of all vnneceſſary eye-ſoares, and pray for ſuch 7 Nurſing-fathers as God hath raiſed vp for the maintenance of it 8 peace. If the meſſengers of this peace be had in due eſtimation, 9 for theyr workes ſake. And the friends of the Church be 10 nouriſhed & aduāced. This is the way to procure peace to the Church, thus ſhall the proſperitie of Sion be maintained. And then if we we liue by faith, we ſhall delight in theſe Tents, howſoeuer moueable 1. Tim. 5. & fraile to a carnall eye. It ſhall be our comfort that Gods power ſhalbe ſeene in weaknes, & his wiſdome in humane infirmitie, that God may haue the glorie: and we further informed, ſo to reſt in theſe Tents, as ſtill to look for a Citie which is aboue: As remēbring that our greateſt ſafetie in this life, is but to dwell in Tents, euen as ſtrangers and Pilgrimes in this vale of miſerie. The Church a Strranger on earth, 2. Cor: 5.

The Church is a Soiourner and dweller in Tents, Shee hath here no abyding Citie: She is abſent from the Lord; And therefore, Is as A Stranger and Pilgrime in the World.

So were the fathers of our faith of olde, they dwelled in Tents, and wandered vp and downe, ſeeking for a Citie to dwell in. So hath the Church trauelled from Citie to Citie, from one Nation Geneſ: 14. Hebr: 11. Pſalm: 119. to another: By this meanes, the ſound of the Goſpell is gone through the world: All nations haue bene conuinced; the Saints haue bene gathered, the elect meruellouſly protected, their faith increaſed, and preſerued to things not ſeen; their fleſh hath bene humbled, and their ſanctification perfited. And can they looke for better of the worlde, then to be handeled as Strangers? Can 1. Coll: 6. they deſire better, then to be vſed as Strangers? That ſo, they may vſe the world as a ſtranger, and hunger after their Countrey 2 which is aboue. That ſo, beeing changed from Ʋeſſell to Ʋeſſell, 3 they might graciouſly decline the ſinnes of the wicked; And 4 thereby alſo be deliuered from theyr iudgements. 5

Whence we may learne; 1. As what to iudge of thoſe that ſet Ioh: • 4. vp their reſt in this life, promiſing and plotting here for perpetuall 6 reſidēce. 2. So to trie our right in heauē, by our account of and 7 entertainmēt vpon earth. Namely, that we vſe the world as ſtrangers, 1. Pet: 2.11. and are vſed therein as ſtrangers. Surely, If wee ſet not our 8 harts vpon theſe things, but are contented with the portion that Ierem: 4.8. our God doth allot vs: If wee can learne to want, as well as to aboūd, Pſal: 55. How we muſt knowe our ſelues to be ſtrangers. & are willing to part with all, rather thē to part with Heauē; eſteeming each in it true worth, as the bleſſing of God, & ſo vſing it holily, & ſoberly, to the glorie of the Giuer: & our owne fitting to grace, & yet eſteeming the beſt as dung, in reſpect of Ieſus Chr: If we can impart plētifully, to the neceſſity of our brother, & forgo cheerfully for the aduancement of Gods worſhip; If we do not enuie the proſperitie of the wicked; & yet reioice in the proſperitie of the Saints; If we are enuyed & minted, euē in the leaſt portion in this life: So that the leaſt is thought too much, that goes beſide the worldes mouth. If wee bee accounted Signes and wonders in Eſay: 5. 19. 14. 1. Cor: 4. 15. the worlde; and are made ſpectacles to Men and Angels. If wee be eſteemed ſingular, and like no bodie: Men, not fit for ſocietie, not worthie to liue. If as the world would faine be rid of vs, ſo we are deſirous to be rid of it: groaning daily vnder the burden of our ſinne, and yet bearing patiently ſuch afflictions as ſerue to purge our corruption: yet ſo, that wee ſee by faith our finall deliuerāce, & earneſtly ſigh to put off this body, of ſinne. By theſe marks we ſhall know that we are Strangers in the world. By theſe wee may be ſure that we are Citizens with the Saints. And ſo ſhall we dwell in the Tents of Shem, not only continue conſtant in the ſinceritie of religion, but alſo dwell in the houſe of God for euer; euen in that houſe which is not made with hands, but eternall in the heauens. So it followeth.

God perſwade Iapheth to dwell in the Tents of Shem.

1. Though wee are ſtrangers in the world, and to the ſame, yet we are not ſtrangers and paſſengers in the Church: Here we dwell, if we be liuely mēbers: if they went out from vs, they were • . Ioh: 2. 19. Obſ: 19. A note of a true member to be conſtant in holines. Pſal: 92. 13. Hebr: 6. Galat: 3. 3. Luk: 8. 13. Ioh. 5. 35. Oſe: 6. & 4. 1. Pet: 1. 18. Oſe: 2. 14 Ioh: 15. 1. Pet: 1. Reuel: • . Ʋſe. none of vs; The true member of Christ Ieſus dwelleth in the Church: not Inneth for a day, and ſo is gone, but abideth and continueth conſtant vnto the ende. He that is planted in the houſe of God, abideth in the Courts of the houſe of God. It is not enough to haue a taſte of the heauenly gift. It is not ſufficient to begin in the ſpirite: for ſuch may ende in the fleſh, and fall away without recouery. To reioyce in Gods word for a ſeaſon, and to bring forth righteouſnes as the morning deaw: this is the proprietie of Phariſies, and the iuſt chalenge of hypocrites, and Apoſtataes. And is there not great reaſon why wee ſhould be conſtant in the worſhip of the Almightie? Is not our God eternall, and therefore will haue continuall ſeruice? Doth he not binde vs hereto, with euerlaſting bonds of loue? Doth he not further, and enable vs by continuall means? giuing vs his Spirit, to abide with vs for euer, prouiding a Mediator, to make continuall interceſſion for vs, promiſing a crowne, if we continue to the ende.

1. Oh how vaine then is their confidence, that thinke they may be too holie? how fearfull theyr condition, that eſteeme it great wiſedome to abate in ſinceritie: as if theyr former zeale courage were follie and raſhnes? How ought the Saints to trye their ſincerity, by their abiding in Gods houſe? How ought they to labour conſtancie, and perſeuerance to the ende? Surely, 1. if Meanes and Notes of abiding in the Church, and continuāce in Religion. they ſhall be ſetled in iudgement, that they can neuer be ſufficiently holy, becauſe the greateſt meaſure in this life is too ſhort, If the Lorde meaſure it by his iuſtice. If they ſhall be faithfull in the practiſe and power of godlines, propoſing Ieſus Christ to be the patterne, and reward of weldoing, leuelling it by the word, not by examples or cuſtome. If they ſhall haue reſpectly to all Gods Commandements, not claiming immunity frō the leaſt, nor diſpairing to attaine the greateſt. As deſiring and purpoſing more then poſſibly they can doe, and yet doing more then the ordinary ſeruice, though it be of the moſt righteous and vain-glorious Matth: 5. 20 Phariſie?

If they ſhall bee watchfull ouer theyr wayes, redeeming the time, and neglecting no occaſions, to make ſure theyr election. If they doe labour vnfainedly, the conuerſion of theyr brethren: and be thankfull vnto God, as he renues his mercies, giuing him onely the glorie of all his gifts, as finding themſelues vnprofitable Seruants. And ſo quickening theyr Faith in the merites of of theyr Sauiour? ſhall encreaſe in knowledge, and abound in practize, renuing their obedience, by daily repentāce; and purging out corruption, by ſuffering afflictions willingly? If they can wayt with patience, the recompence of the tewarde, howſoeuer by Faith they ſee and lay holde thereof. If they are prepared to theyr ende, and haue theyr Accounts ready: fearing themſelues moſt, when they haue greateſt graces, and reſting moſt on God: when all ſence doth faile them.

If they can vſe the world as a Stranger, not entangling themſelues therewith; and yet by theyr Chriſtian libertie, enioy a right therein.

If they can forget what is behinde, and followe hard to what is before, not thinking they haue attained, or comprehended, but as they are comprehended of CHRIST IESƲS, vntill the Lord in them be all in all.

Thus, if they ſhall behaue themſelues, If theſe markes bee found vpon them: Oh bleſſed is that Seruant, whome his Maiſter findeth ſo doing; Shall he not giue him a crowne of righteouſnes, 〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉 that hath thus happily finiſhed his courſe?

And ſhall not the glorious Lorde make good his word: Will he not giue vs conſtancie, that requires it at our hands? Will he not perfite the worke that hee hath begunne in vs? Yea ſurely, Iapheth ſhall dwell in the Tents of Shem; The Elect ſhall abide for 2. Tim. 4. 8. euer in the ſinceritie of Religion: Hee cannot fall finally, though hee fall grieuouſly for a time: Hee cannot fall whollie, for hee delighteth 1. Phil: 6. Obſeruat 20. The elect ſhal continue to the ende. Rom: 7. 22. Rom. 8. 33. 34. Ioh: 12. 32. Ro. 8. 28. Eſay. 1. 27. Rom: 8. 34. Iob: 13. 15. in the Law of God, in the inward man; the euill which he doeth, hee would not doe: and therefore it is not hee, but ſinne that dwelleth in him. It is God that iuſtifieth, who then ſhall condemne? CHRIST IESƲS hath died for him; nay, hee's riſen againe: and ſeeing he is gone vp, ſhall he not draw all after him? And what then ſhall ſeparate vs frō the loue of God? What may hinder the conſtancie of the Belieuer? Doe not all things, yea, his very ſinnes, turne to his good? Doe not his Afflictions plucke out corruption, and ſo prepare him to glorie? Is hee not more then conquerour through CHRIST, that loueth him? Although the Lord ſhuld kill him, yet, doth not he ſtill truſtin him?

Reioyce not then againſt mee, oh mine enemie; For though I fall, I ſhall riſe againe. And why art thou in heauineſſe, oh my ſoule, why art thou caſt downe, and diſquieted within me? Seeing, Miche: 7. 9. Pſal: 44. 30 Cauſe of the fall of Gods childrē. if thou truſt in God which raiſeth from the dead, Though thou art dead in ſinne, yet ſhalt thou be raiſed vp againe? If ſinne doe not raigne in thee, it ſhall neuer Triumph ouer thee. Onely be wiſe in the feare of God, to diſcerne the cauſes of theſe thy falls, that ſo thou mayeſt comfortablie recouer againe.

1. Haſt thou bene exalted aboue meaſure, and pufft vp with Spirituall Pride. ſpirituall pride, of thoſe graces that thy God hath beſtowed on thee? Securitie. and haſt thou hence growne ſecure and careleſſe of welldoing, and yet preſumptuous of Gods mercies, ſpending on th • former ſtocke, as if thou haddeſt no further neede of Chriſt Ieſus, Preſumption. or wert ſo full of him, that thy cuppe runnes ouer, not with ſound ioy in the heart, proceeding from the fulnes of thy SA ƲIOVR, but with a froathie and carnall ioy in the face, proceeding from the ſence of thine owne worthines.

No maruell now, if the Lorde confound this thy vaine confidence, by withdrawing the light of his countenance from thee, whereby now walking only by thine own light, thou findeſt nothing but darknes; either inwardly, in thy conſcience, ſpeaking fearful things againſt thee, or outwardly in thy life, being tainted with ſome groſſe ſinne, occaſioned through thy vaine preſumption, & carnall ſecuritie, which increaſing inwardly the horror of thy ſoule, & charging it afreſh, with the guilt of renued actuall ſinne; If now the lawes of Hell beginne to gape vpon thee; If thou art ouerwhelmed with the terrours of the deepe, obſerue herein thy iuſt deſert, that haſt thus tempted thy God; and magnifie the mercies of thy God, that will not tempt thee aboue thy ſtrength. For behold heere Light, more gloriouſly ſhining out Exod: 4. Hobſ: 3. 5. Mich: 4. 6. 7. Zeph: 3. 10▪ Za • h: 8. 13▪ Matth: 11▪ 20. Pſal. 38. 7. Pſal: 130. Ion: 2. Eſay: 26. 19▪ of Darkneſſe: when thou art throughly abaſed, and emptied of carnall confidence. Then ſhalt thou moſt feruently deſire to be eaſied of thy Sauiour, the more thou feeleſt thy ſinnes a burthen which thou canſt not beare. And if thou lookeſt vp vnto thy God, when all helpe on earth doth faile, thy God will heare thee, though crying out of the deepe; yea, out of the bellie of Hell. Thy dead heart ſhall ariſe, and thou which dwelleſt in the duſt ſhalt awake, and ſing when the Lord ſhall returne with his countenance vpon thee, and reſtore vnto thee, the ioy of his ſaluation.

Haſt thou bene careleſſe of the meanes which ſhould haue vpheld thee in the power of holines. Namely, the powerfull preaching of the word, and conſcionable adminiſtration of the Sacraments? Haſt thou neglected thy ordinarie ſpirituall ſword, and 4 Neglect 〈◊〉 the meanes 〈◊〉 preſeruation ſo growne fainte in thy calling. Haſt thou growne indifferent, in the vſe of the meanes, admitting any ſo it vphold a forme of godlines, and ſo neglecting to trie the ſpirites, thou haſt grieued Gods ſpirit in thee, whereby thou haſt bin humbled, through the withdrawing of it aſſiſtance. Haſt thou hereby bene leſt to thy ſelfe, & ſo fallen into ſome apparant and groſſe wickednes to the reproach of thy profeſſion, and wounding of thy conſcience?

Haſt thou lyen herein without repentance, for want of conſcionable 5. Groſſe ſi •• vnrepēted o • dealing. No Nathan hath reproued thee; yea, let no man reproue: becauſe the Prieſts are like vnto the people, the blinde would leade the blinde in ſecuritie to deſtruction.

Oh remember the wiſedome of thy GOD herein, who would haue thee certain of thy ſtate, euē in this thy fall, becauſe it came by ſuch a meanes as muſt neceſſarily befall thee; ſeeing it hath befallen the moſt excellent, no tētation otherwiſe hath here ouertaken thee, then what hath, or may befall the deereſt childe of God. Haddeſt thou fallen in thy calling, and thy conſcionable vſe of the meanes: hadſt thou growne fainte, when there was foode aboundantly, and vnprofitable in the wholſome word of life, thy caſe had beene more ſingular, and ſo then the more doubtfull. But if Dauid being without meanes of preſeruation, giue way to tentation, and ſo is enſnared therewith: Though he fall grieuouſly, Rule. yet he ſhall riſe againe; and his riſing being effected by the true and liuely meanes, Namely, the reproofe o • Nathan, and his obedience therevnto, ſhall both giue euidence that his Fall was recouerable; as being through neglect of the meanes, and that his recouerie is ſound and effectuall, as being wrought Rule. by the true meanes.

Indeede I confeſſe, the Lorde may worke extraordinarilie, in ſome particulars; As that Iob may fall, for his tryall, and yet vſe the meanes conſcionably: ſtand faithfully in his calling: yet Note of Iobs triall, ſeeing the end of Gods triall was ſo to iuſtifie the ſoundnes of his ſtanding: as yet to diſcouer ſome imperfection therein; that ſo by this triall he might be led forward to perfection, may wee not chalenge Iob of imperfection, and ſo of failing in the meaſure of his calling, which though the Lord did not principally intend to chaſtiſe, in this his gracious triall, but rather to trie the ſoundnes and truth thereof. Yet did he by this exerciſe, both preuent Apoſtaſie, and alſo moſt happily further to perfection.

And might not Iob be ſubiect to ſpiruall wickednes, as ſpirituall pride? diſcouered by his Impatiencie, cenſurings, &c: howſoeuer he could not be charged with groſſe open crimes? Which being farre more dangerous, then any outward euill: was therefore more neceſſarily (though not to be puniſhed of God, as an enemie) yet to be purged out of the Lorde, as a gracious Father, and that with a ſharpe medicicine anſwerable to ſuch a diſeaſe? Iob: 19. 28. Iob: 29. 10. Surely though the holy man reached at an higher matter, yet did he not vnwillingly acknowledge Gods purpoſe, in this refining and purging of him: not iuſtifying his friends, who charged him wrongfully to be onely plagued for his ſinnes. Yet iuſtifying his God, who not onely might thus deale with him, as being his creature, but ought ſo to deale with him in mercie, to make him more conformable to his Creator.

And had not the Lord his end herein? Did not iuſt Iob come forth of the furnace, more purely and gloriouſly? ſhalt not thou alſo being purged, be graciouſly deliuered? And ſhall not thy greateſt falles further thee thereunto; as making thee more humble, more hunger after Chriſt? And what then can ſeparate thee ſrō the loue of God, in IESVS CHRSIT? Who is more ready to receiue thee, then thou to run vnto him; who inuites thee to him; who will keepe thee in him, that ſo thy falles ſhall make thee more wiſe, not to relie on thy ſelfe, nor any other broken reed, but to roote thy ſelfe more firmely on the Rocke, and ſo grow more conſtantly in grace; that ſtill walking in feare of thy ſelfe, thon mayſt walke in the faith of thy Sauiour, and ſo truſting Pſal. 125. in the Lord; thou ſhalt neuer be remooued?

And that thou mayſt haue an vndoubted euidence hereof: Behold what followeth. Iapheth ſhall dwellin the Tents of Shem. Though Shem for a time be reiected, that Iapheth may be gathered in: though the Iewes be caſt off, that the Gentiles may come in; yet when the fulnes of the Gentiles ſhalbe accompliſhed, then ſhall Shem returne againe to the true worſhip of God: and howſoeuer the Iew hath ſtumbled a long time at the Croſſe of Chriſt, yet ſhall hee at length, ſo embrace the Lord IESƲS, that the glory and zeale of his profeſſion, ſhall allure and receiue the ſcatterings of the Gentiles, who after the fulneſſe is come in, ſhall either remaine to bee called, or being called, and yet diſpoyled of the outward beautie of their profeſſion, ſhall now take holde of the skirt of him that is a Iew, and bee prouoked by his zeale, to ioyne with him in the power of Religion, that ſo there may be one ſhepheard, and one ſheepfold, prepared to meet the Bridegroome, when he ſhall appeare in glory.

So then, If Iapheth ſhall dwell in the Tents of Shem, the Iewes ſhall then haue a full and glorious conuerſion, before the ſecond Doctrine 21. The Iewes to be reſtored. comming of the Lord IESƲS: And why not principally at Ieruſalem, the old place of their worſhip, though not in the pride of the holy mountaine, which is deſtroyed, yet in the power of the Spirit, raigning in the midſt of his enemies; and in that pure language ſeruing the Lord with one conſent. Shall not the Lord be as able to plant in the Iew againe, as he was able in his roome to plant in the Gentile for a time? Muſt not the Iewe bee prouoked by the Gentile to embrace the Meſſiah; euen as the Gentile was prouoked by the falling of the Iew. And haue wee not dayly experience of the Iewes comming in againe? Doth not the Lord euery day giue pledges hereby, of a fuller harueſt? Are not theſe Haruengers and Fore-runners of the great Armies of the Lord? And can the day of the Lord IESVS be accompliſhed, till this Word bee fulfilled? Doe not all the Prophets beare witneſſe hereunto? Shall not the Lord be glorified in the ſaluation of the firſt borne? muſt not Iew and Gentile, make vp one bodie of CHRIST, and worſhippe the Lord IESVS, in one Spirit? Shall not the reſtoring of the Iewes prepare the Gentiles to meete the Lord IESVS in the cloudes? Is not this that Reuel. 21. 1. 2. 3. new Ieruſalem, that holy Citie, which comes downe from God out of Heauen prepared as a Bride trimmed for her Husband? Which though for a time, in regard of her preſent ſtate of Apoſtaſie, ſ • e turne an enemie for the Gentiles ſake, to occaſion their calling: yet ſ • eing ſhee is eternally beloued for the Father ſake? Can her imquitie make the election and Faith of God of none effect? Nay, rather ſhal it not make for the further reuelation of Gods free loue towards his children, in receiuing them againe into mercie; euen as the prodigall ſonne, when in regard of their preſent ſtate, they appear moſt vnworthy therof? And is this obſtinacie any other but in part till the fulnes of the Gentiles be come in, ſo that the remnant of the election ſhall certainely be gathered in? Shall not this reſtoring of the Gentiles be the reuiuing of the world, reſtoring newe glory and beautie vnto the the ſame: when as the Iew and Gentile ſhall ioyne together, in the pure worſhip of God?

Thus ſhall the Redeemer come vnto Sion, and vnto them that turne from iniquitie in Iacob, ſaith the Lord. Eſay 59. 20. Thus Iacob ſhall hereafter take roote, and Iſrael ſhall floriſh, and grow and the world ſhal be filled with fruit. Eſay 27. 6. In thoſe dayes will the Lord make a new couenant, with the houſe of Iſrael, and with the houſe of Iuda; he wil put his law into their inward parts, & write it in their hearts; and he will be their God, and they ſhal be his people: Yea, he will forgiue that iniquitie, and remember their ſins no more. Though he haue forſaken them for a ſeaſon, Ierem. 51. 33. 34. 35. yet in euerlaſting compaſſions will hee gather them againe. Eſay 54. 8. Doth not the Lord gloriouſly figure out their returne, Ezech. 36. 24. 25. 26. 27. 28. &c. by their deliuerance out af Egipt, and returne out of the captiuiof Babylon? So that though Iſrael ſhall remaine many dayes without a King, and without a Prince, and without an offering, and without an Image, and without an Ephod, and without a Seraphin: Yet afterward ſhall the children of Iſrael come out and ſeeke the Lord their God, and Dauid their King; and ſhall feare the Lord and his goodneſſe in the latter dayes. Hoſea 3. 4. 5.

Loe, this hath the Lord promiſed, and ſhall he not make it good? ſhall not this receiuing of the Iewes, confirme, and forerunne the moſt comfortable doctrine of the reſurrection? As being ſhadowed out moſt liuely hereby. Reuel. 21. 2. Ezech 37. Eſay 29. 18. 19.

Which as it iuſtly condemneth our baſe and odious account Vſe. of that holy Nation; and alſo reprooueth our cruell dealing towards them: ſo it teacheth vs, to pray heartily for their Conuerſion, and to vſe all holy meanes for the effecting thereof; prayſing God, for the labours of our holy Countreymen, (and others) to this end, and reioycing in thoſe gracious pledges of this vndoubted bleſſing. Tremellius, and many others, Comforting our Tremellius, and others. ſelues; that our poſteritie ſhall enioy more glorious times of the Goſpel, when Iew and Gentile ſhall ioyne together, and worſhip the Lord with one ſhoulder: aſſuring our ſelues that this great comming in of the Iew cannot bee farre off, ſeeing the fulneſſe of the Gentiles, is well-neere come in. And preparing our ſelues in this fulneſſe of the Gentiles to greater troubles, which doeth and will certainely ariſe by this Apoſtaſie of the Gentile. And yet in patience poſſeſſing our ſoules, ſeeing the end wil not yet be; the Iew muſt come in, and Antichriſt muſt be deſtroyed. And then let vs lift vp our heads, Becauſe our ſaluation draweth nigh. Euen ſo, haſten thy Worke; O God: for the glory of thy great Name. Thus ſhall the Iew bee gathered to the Gentile; and ſo they ſhall bee one ſheepe-fold, and one Shepheard? Thus ſhall Shem be reſtored that Iapheth may dwell in his Tents: ſo though the Church conſiſts of Iew & Gentile, yet ſhal both dwel in the ſame tents: contentions ſhal ceaſe. & the partition wall, ſhal now ſurely downe, that both Iew and Gentile, may ſerue God in one Mich. 4. Zeph. 3. pure language and worſhip their God with one ſhoulder.

Behold now the Churches VNITIE, and conſent: though Doctr. 2. The Church his Vnitie, and ſo perpetuitie and perfection. Epheſ. 4. differing in the fle • h, yet ſtill agreeing in Spirit, though diuided for a time, yet at length againe ſo compact and knit together, as that as one man, it ſhall be ready to meet their Sauiour, and for euer to be with him.

This the God of Vnitie, in his good time ſhall accompliſh, and that by one Baptiſme to vnite them, by one Word to eng • affe them againe, by one ſpirit to incline them, by one faith to confirme them, that ſo they may bee one body, though conſiſting of many members; ſeruing one God and Father of al, through the 1. Cor. 12. gift of IESVS CHRIST their alone, and all ſufficient Sauiour.

And threfore, though outward Vnitie can be no certaine note, Ʋſe. of a true viſible Church, where in there muſt be hereſies, that the faithfull may be tryed; wherein there muſt be hypocrites, to prouoke to ſoundneſſe and ſinceritie; eſpecially, where veritie is excluded, or miſerably corrupted. As it falleth out in the Romiſh Synagogue, which muſt neceſſarily therefore fayle, as wanting this pillar of Trueth: as being a kingdome fearefully diuided againſt it ſelfe; Yet when the Lord in mercy, ſhall ioyne both Iew and Gentile together, by one bond of Truth; euen to kiſſe Zach. 8. the bleſſed Sonne of righteouſneſſe: then ſhall they bee alſo of one minde and heart, conſenting happily together, in the pure worſhip of the Lord, and ſo waiting (very wiſely) their Maſters ſecond comming to Iudgement, euen as they ſweetly continued together in the Apoſtles Doctrine and Fellowſhip, in breaking of Bread, and Prayer; to confirme their holy entertainement of Acts 2. 42. the Lord IESVS, firſt comming in mercie.

So faithfull is the Lord to performe hereby his promiſe, that the gates of hell ſhall not preuaile againſt this little flocke: ſo wiſe to confirme our Faith, in the accompliſhment of this promiſe, to waite vpon the Lord, for the performance of all the promiſes, that are reuealed in the word; that ſo we might bee made meete for the inioying of them, and by the power of Faith, lay hold of eternall life.

THE SECOND PART. THE SVBIECTION OF CANAAN. And let Canaan be his ſeruant.

WELL, thus haue wee heard, the nature and properties of the True viſible and militant Church. Thus haue wee alſo diſcerned the Priuiledges thereof. Now let vs conſider further, of the Church malignant:

It followeth.

And let Canaan be his ſeruant: That is, Seeing Canaan is the ſonne of the bond-woman, and therefore muſt haue no inheritance with the ſonne of the free woman; howſoeuer he may for a time abide in the familie, and enjoy both outward communion, and priuiledges with the ſons of Adoption: Yet, let Canaan bee ſeruant to Iapheth, and to his poſteritie, the malignant Church ſhall be in ſubiection to the true; though for a time the hypocrite may prouoke and inſult ouer the true member, yet ſhall this both ſerue for the good of his Saints, to purge out their droſſe, and prouoke them to perfection: and when their war-fare is accompliſhed, all their enemies ſhalbe brought in ſubiection. Pſal. 72.

So then, firſt, it appeareth that there is as well, a Cham to mocke and curſe, that he may be accurſed; as a Shem to bleſſe, that he may be bleſſed: as well a Cain to murther, that hee may heape vp damnation to himſelfe: as there is an Abel to offer vp an acceptable ſacrifice, and ſo bee made a ſacrifice, that he may be freed from corruption; that he may be ſo crowned with incorruption and eternall glorie: not the Familie of our Sauiour CHRIST himſelfe ſhalbe free from a Iudas, • tray or to betray his maſter, that he may offer vp his ſoule a ſacrifice for ſinne: and performe a plentifull redemption for his myſticall body.

A malignant Church there hath bene, and muſt be to the worlds end.

It is the decree of the mightie God, that ſome ſhall be on the There is a malignant Church. • 3. Doctr. Reaſons. Matth. 25. Ʋſe. left hand, euerlaſtingly appointed to bee veſſels of wrath. And therefore, the fall of man is alſo determined and ſo diſpoſed, that the malignant Church may bee left in that eſtate, which it hath willingly choſen, and may be ripened thereunto, by refuſing or abuſing the meanes of ſaluation. And therefore, vaine is that dreame, that al ſhalbe ſaued & vainer their conceit, that though in their daily practiſes, they are haſtening to deſtruction: yet ſtill they are confident, their eſtate is as good as any: their hearts are good, they meane well: they are but fleſh and blood: the Lord is mercifull. And will the Lord be mercifull to preſumptuous ſinners? If the heart be good, will not the fruit be according? can we gather grapes of thornes, or figs of thiſtles? Surely no: They are of their father the deuil, becauſe they doe his works: they are led captiue at his will, into all maner of wickednes. And therefore his ſeruants they are, to whom they obey; he will pay them Iohn 8. their wages, euen the wages of ſin, the ſecond death.

And therefore if thou wilt know that thou art not of this accurſed race, diue not into the ſecrets of God, & ſay; If thou art damned, thou canſt not do withal. It is in vaine to ſtriue againſt Gods will: in vaine to waſh thy hands in innocency. But in the Name of God, goe to the reuealed word: and therein diſcerning what thou art by nature, labour by the power thereof to feele this thy How to ap • roue our • elues not to • ee of the malignant Church. wo • ull condition; yea, to feele it a burden that thou canſt no way endure: and ſo hunger thou after Ieſus Chriſt, to be eaſed thereof: apply him by faith, for the acceptance of thy perſon into the fauour of thy God: and put him on by faith, that ſo thou mayſt be renued in the ſpirit of thy minde, towalke worthy of ſo great ſaluation, & yet ſtil labor how to be found in him, not hauing thine owne righteouſneſſe, that ſo renuing thy repentance dayly for former failings, thou mayſt receiue continuall vertue from this fonntain, to the daily cleanſing of thy polluted nature, & to enable thee daily to more conſtant obedience; that ſo thou mayſt grow vp in him (which is the head) into all holines, in the feare of God: when thou haſt finiſhed all things, yet ſtanding faſt in him, that thou mayſt with patience expect the recompence of the reward, & patience may bring forth the perfect worke in the tryal of thy Faith, that ſo thou maiſt receiue the end of thy Faith, which is, the ſaluation of thy ſoule. Thus muſt thou aſſure thy ſelfe, that thou art not a reprobate. 1. Cor. 1 • . 5. 6.

But where is this Malignant Church to be found? Surely, reprobate Cam ſuckes of the ſame breaſts with choſen Abel: both Shem, and Cham are nouriſhed in the ſame Familie, and preſerued in the ſame Arke. The Lord is the Sauiour of all men, but eſpecially of thoſe that doe beleeue. 1. Tim. 4.

The malignant Church is ſorted euen with the Elect, and choſen Generation. 24. Doctr. Militant Church a mixt company. Matth. 13. 1. Ioh. 2. 19. Iohn 15. 22. Luke 12. 47 The hypocrite and true beleeuer, make one Militant Church. The Tares muſt grow vp with the wheat, vntill the time of harueſt; leaſt in plucking vp the tares we plucke vp the wheat alſo: and there muſt be deceiuers, to try, and purge the Elect: Yea, to aſſure the Saints, that the houſe doth of right appertaine to them, when thoſe that are in the Church ſhall willingly goe out thereof, howſoeuer for a time they haue rooſted therein: that it may appeare, they were neuer truely of vs. Shall not the hypocrite hereby be made inexcuſable? Muſt he not be beat with many ſtripes, becauſe he knowes his maſters wil & doth it not? Doth not the admirable power & wiſdom of God appeare, in ordering theſe two contraries in the ſame fold, that ech may further other, to their contary end? Shall not the iuſtice of God be made glorious, in ſeuering the Sheep frō the Goats, at that great day? That vnto the Lord alone, may be aſcribed the glory of all his works.

And therefore, as this ſerueth to reprooue ſuch, as dreame of Ʋſe. ſuch a Church in this life, which may be free from this mixture, becauſe it is onely proper to the Church tryumphant, to haue all her veſſels holy vnto the Lord, to haue euery member truely ſanctified. So it alſo condemneth thoſe which ſhroude themſelues vnder pretence of this mixture, aſſuming therefore their ſtate to be good, becauſe they are onely members of the viſible Church: They are Profeſſors: They will come to the Church: They are Chriſtians, they heare the Word, partake of the Sacraments, &c. Haue not thoſe which haue boaſted of greater matters, & bene truly interreſſed in more glorious outward priuiledges: Matt. 7. 23. yet not withſtanding, heard that fearefull voyce; I know you not, depart from mee, ye workers of iniquitie. Hath not the court which is without the Temple bene caſt out, and giuen to the Gentiles? Haue they not troden vnder-foot the holy Reuel 11. 2. Eſay 33. 4. Citie? Haue ſinners in Sion liued afraid? Hath not ſhame come vpon the Hypocrites? could they bee able to dwell with the deuouring fire? could they indure the euerlaſting burning, becauſe the common priuiledges be abuſed?

Surely, as we may not leaue a Church becauſe of this mixture, leſt we alſo depriue our ſelues of the true & ſpeciall priuiledges thereof: So we muſt not content our ſelues onely with the outward euidence, leſt in the day of reckning, we be foūd too light.

And therefore labour wee ſo in the Church, that we may bee alſo true and liuing ſtarres, euen liuely members, and true branches of the Vine, CHRIST IESVS.

And that we ſhall doe, if not deſpiſing and reiecting the outward meanes; as the word, Sacraments, becauſe the hypocrite abuſeth them vpon pretence of reuelation, or a more Spirituall How to approue our ſelues not to be hypocrites. worſhip. Wee doe not yet reſt, and content our ſelues heerewith, but rather try all things by the bleſſed Spirit; praying in the Spirit, and vnderſtanding by the Spirit, what the Letter deliuereth; and by the grace of the Spirit, abiding in the Spirit: and not onely in the outward man, ſtill hungring in the ſpirit, after the beſt graces, and walking by Faith, and not by ſinne: ayming aboue all at the glory of our GOD; and endeuouring that our whole ſpirits, and ſoules, & bodyes, may be kept blameleſſe, vnto the comming of out Lord IESVS.

Thus may wee approue our ſelues, to haue choſen the better part. Thus may wee diſcerne our ſelues, to be choſen to the better part, not to loue the world, though wee muſt needs be in it. Not to be of the hypocrites, though in the ſame Church wee are conuerſant with them.

Comforting our ſelues, that as there is a time, that the ſonne of the bondwoman ſhall be caſt out; ſo while yet it is our Lot to abide in the flocke, to be troubled and tryed with this viperous generation.

Yet ſhall Canaan be but a ſeruant to Iapheth.

The Hypocrite, ſo long as he abides in the Church, is ſubiect to the true Beleeuer.

All his gifts ſhall ſerue onely for the good of the Elect, Prou: 25. The hypocrite a ſeruāt to the Elect. Iob: 27. though for his owne further condemnation. Though hee ſhould heape vp ſiluer as the duſt, and prepare Rayment as the clay: He may prepare it, but the iuſt ſhall put it on, and the innocent ſhall diuide the ſiluer. Hath he knowledge for any other end but to confound others, though himſelfe be a caſt away? Doe his gifts abuſed, ſerue to any other end then for a touch-ſtone, whereby to trie and compare the gifts of the elect, that they may not reſt in any outward gifts, but onely vpon IESƲS CHRIST?

Is he not the purſe-bearer for the good of the Church, doing good for vaine-glorie, or by reſpects, that ſo hauing his reward already, he may be excluded the reward to come.

Is he any other then a ſtoole, to dreſſe foode for the children? well may hee licke his Fingers, hee may haue a taſte and glimpſe Hebr: 6. 4. 5 thereof, but his Stomacke is ouer-cloyed with the loue of the worlde. It is enough to taſte, and it will be too much that hee hath taſted.

And is hee not in the day of trouble, a ſeruant to the Elect? Doth hee not prooue a ranſome for the iuſt? Is hee not for his Ʋſe. proſperitie and vaine-glorie, the obiect of the enemies malice? Him they enuie, for the pride of his holie Mountaine. Him they thirſt after, for his pompe and riches. And while they are rifling him, doe not the righteous eſcape? Is not that deſire of the wicked ſatisfied? Is not Gods purpoſe accompliſhed for the purging of his Church, for the preſeruation of his choſen? Lo thus Canaan is a ſeruant vnto Iapheth.

And therefore, 1. let this ſerue to humble the Hypocrite in his greateſt pompe, hee is no better then a ſlaue for the Churches good; So that the more hee enioyeth, the greater ſhall be his condemnation.

And let this comfort the Elect in theyr greateſt abaſing, their greateſt Enemies ſhall ſerue theyr turne: And can the LORD then faile them, or forſake them?

Onely be wee wiſe, not to looſe our right, let vs not deſpiſe the Hypocrites gifts, becauſe hee abuſeth them; Neither let vs How to make vſe of an hypocrite. 1. Cor: 10. Galat: 6. 12. 2. Cor:: 15. Galat: 5. 1. Cor: 7. cloaſe with him in his ſhewes, and yeelde our ſelues to be meaſured by his line, leaſt now hee inſult, and reioyce in our fleſh, and ſo bring vs into bondage.

But in the Name of GOD, ſtand wee faſt', in the libertie which CHRIST hath purchaſed for vs, and bee wee not Seruants vnto men, but to winne them to Chriſt, So ſhall Canaan ſtill bee a ſeruant to Iapheth, vntill the Bond-woman be caſt out with all her Children; that Iapheth may enioy alone the Heauenly Canaan.

FINIS.