The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne.

THE CUPPE OF BLESSING: DELIVERED IN THREE Sermons, upon 1 Cor. 10.16. The Second SERMON. (Book 2)

1 CORINTH. 10.16.

The Cup of blessing, that we blesse, is it not the Communion of the bloud of Christ? &c.

SEEING we have the same oc∣casion for which I tooke this Text, being to receive the Sa∣crament againe the next Sab∣bath, and so along; I thought it better to continue it, than to divert to an∣other: When we handled it the last time, we

told you there were these three parts in the words:

• First, there is a true Communion of the bo∣dy and bloud of Christ.
• Secondly, the meanes by which it is con∣veyed to us, the bread and wine, the outward elements which God hath Sanctified to that purpose.
• The third is the adopting or fitting these elements for such an end; and that is by sancti∣fying them, by blessing them by setting them apart; The Cup of Blessing which we blesse, &c.

The point we delivered was this, ••hat in the Sacrament there is a reall and true Commu∣nion of the body and bloud of Christ to every Receiver.

We told you the difference betweene the Papists and us, we both agree that Christ is really in the Sacrament, they say it is corpo∣rally, we say it is only done by faith. But to use an expression of Augustine, which he hath upon the very Text, saith he, Iohn Baptist said he was not Elias, and yet Christ saith, Iohn was Elias; Why, saith hee, how shall wee reconcile these two? they are thus reconciled; Iohn speakes properly, and Christ spake figuratively, and there∣fore they crosse not one another (he gives this ve∣ry instance) so saith he, when Christ saith, This is my body, and we say it is not his body, but bread, they are Augustines owne words) saith he, the meaning is this, It is the body, if we take it figuratively, and it is not his body, if we

speake properly; so that as it was with the Temple of his body, when he spake of it, I will destroy this Temple, and build it in three dayes; they understood it of the materiall Temple: and, saith the Text, They were reckoned as false witnesses against Christ: So when Christ speaks thus of his body, This is my body, when they un∣derstood it materially and corporally, when it is a thing so frequent and usuall with him to speake Metaphorically, I say, they shall be found false witnesses against him, in applying this to his materiall and corporall body, that he understands of his mysticall body, which is received by faith. I will not stand to repeat more of that I delivered then, lest the time pre∣vent us in that which remaines.

Onely one thing which I then omitted, and that is a great objection of the Papists, out of the sixth Chapter of Saint Iohn, where Christ speakes so much of eating his flesh, and drin∣king his bloud, which, say they, must needs be understood of a corporall manducation, of eat∣ing his body and drinking his bloud in the Sa∣crament; we will speake one word of this.

First, that this cannot be the meaning of that clause, is evident, because the Supper of the Lord was not then instituted; and therefore it could not be he should have relation to that, because Christ spake to those that might un∣derstand him, the words were intelligible at the least: Now it was impossible that those that heard him, should understand him of the Sacra∣ment

of the Lords Supper, because it was a thing that was not; and if they say that was their dulnesse: I answer, it is not dulnesse not to conceive that which simply could not be knowne: This that had no being, could not be knowne; and therefore this is certaine he had not relation to that.

Besides that, if you marke the course of the words, you shall finde he saith there, that ra∣ther the flesh is turned into bread, than the bread to flesh, saith he, I am the true bread that came downe from heaven, he repeats that often in the Chapter, vers. 51. I am the living bread, and my flesh is bread, and I give life to the world: So that you shall finde more reason, if you reade that Chapter, why the flesh should be turned to bread, than the bread into flesh.

But besides that, the eating of Christs flesh, and the drinking of his bloud, is alwayes taken in a good sense, and it is alwayes peculiar to the Saints: And therefore, verse 53, 54. you shall finde both expressed: Except a man eat his flesh, and drinke his bloud, he hath no life in him: A∣gaine, Whosoever, (without exception) eats his flesh and drinkes his bloud, he hath eternall life, and Christ will raise him up at the last day: So if you take the words generally as Christ expresseth them, and so they must needs be understood. Then it is impossible that his flesh should be eaten in the Sacrament, and his bloud drunke, because many that should eat his flesh there, in a corporall manner shall not be saved, which

you know themselves grant. Besides, there are many that never eat his flesh, nor drinke his bloud in the Sacrament, that are saved, and have life in them, as you know the Theefe on the Crosse, went immediately to Paradice, though he never eat the flesh of Christ in the Sacrament, nor dranke his bloud: All the Pa∣triarkes before Christ, Did not they drinke the same spirituall drinke, did they not eat the same spi∣rituall meat, as we doe? but they never eat it in the Sacrament: Mary Magdalene, when she had never tasted of the Sacrament, saith CHRIST, Goe thy way, thy sinnes are forgiven thee: What need I give you instances of children that die; It is the opinion of the Councell of Trent, they set it downe in plaine termes, That children, that are baptized, though they eat not the Sa∣crament, and drinke of the bloud of Christ, and eat his flesh, are saved: And therefore Christs owne words must be meant in this sense, and cannot be understood of a corporall eating of his flesh, and drinking of his bloud. But be∣cause those words, Vnlesse yee eat my flesh, and drinke my bloud, yee cannot have life; are a place which the Papists doe much urge, as if it were impossible to be answered, and appeale herein to the Fathers. We will shew you briefly, that it was so interpreted by the Fathers that lived neare the Apostles times, as by us now, before there were any Popish Doctors to corrupt the Glosse, as Origen (that was very ancient) upon the fifth of Matthew, saith this, That if it could

be that he that remaines an ill man, could eat the flesh of Christ, and drinke his bloud, then it could never be said, Iohn 6. Whosoever eats my flesh and drinkes my bloud, hath eternall life, and I will raise him up at the last day. Againe, also, Augustine in his 26. Tract, upon the Gospell of Saint Iohn, saith this, Whosoever is not a member of Christ, he eats not his flesh, he drinkes not his bloud, though visibly and corporally hee crush with his teeth the Sacrament of the body and bloud of Christ. Marke the words, The Sacrament of the body and bloud of Christ: But it is vaine for me to insist upon the particular saying of Augustine, because those that are acquainted with his sayings, if they deale ingenuously, they know they are every where scattered, that he is very cleare and evident: But I will name one that is exceeding perspicuous, in his third booke, De Doctrina Christiana, cap. 13. he gives us this rule for the interpreting of Scripture; If we finde that com∣manded that is flagitious, and hurtfull, and evill, we must not interpret Scripture so, that such a thing is to be done: As for example, he gives this in∣stance, Iohn 6. Christ speakes of eating his flesh and drinking his bloud, saith he, this is a flagiti∣ous, an evill, and an hainous thing, that a man abhors when he thinkes of it; and therefore the words are not so to be understood, but you must understand them spiritually, and figura∣tively; you must, when you heare those words, remember that Christs flesh was crucified for you, and that his bloud was shed; and so the words are

to be interpreted. Ambrose upon the 118. Psal. having occasion to speake of the Sacrament, hath reference to this, Ioh. 6. saith he, Christ is the bread of life, he that eats life cannot die, for how shall he (saith he) die, Christ is the bread of life, he that eats him, therefore, cannot die, there∣fore (saith hee) none are said to eath the flesh of Christ, and drinke his bloud, but they must needs live for ever, for he eats that which is life. Atha∣nasius hath speeches as plaine as these, It is not, (saith he) corporall, but it is spirituall, that which Christ speakes concerning eating of his flesh, and drinking of his bloud, (saith he) that small bodie of his, could that feed so many, saith he is recko∣ned the meat of the whole world: And therefore, saith he, in the latter end of that Chapter, Iohn 6. When Christ had finished his speech of eat∣ing his flesh, and drinking his bloud, he speakes of his Ascension into heaven, that he might draw us from carnall conceits, to raise our minde to under∣stand the thing spiritually to ascend to him by faith, and to know the spirituall nourishment of the soule, and not corporall of the bodie. Besides him, Ter∣tullian in his booke, De resurrectione carnis; Eu∣sebius contra Marcellium, not to name other particulars, they all interpret the place thus: And therefore let not our Adversaries say▪ it is a new interpretation; it is fastned on the words by Calvin and Beza, as they doe; it is the inter∣pretation of the Fathers, nay, I will goe fur∣ther, it is the interpretation not of the Fathers onely, but of some of their owne Writers

Cajetan upon the third part of Thomas, the 80. Question, saith plainly, To eat the flesh of Christ, is to beleeve in Christ. And Biel in the Canon of his Masse, and Canisius upon the Corinthians▪ and others of their owne Writers, which is enough to make it cleare to them, that this is the meaning of the words, that we have said before. So much shall serve for the answe∣ring of that Objection.

We shewed the last day in what manner Christ is in the Sacrament (I will not stand to repeat it) we came to draw some consectaries from the point, that there is a reall Communi∣on of the body and bloud of Christ in the Sa∣crament: The first was for the strengthning of our faith: If God had said it only, it had beene enough, God that cannot lye: But I told you, he had not only said it, but sworne it, and not only sworne it, but hath put to his Seale: And therefore we have reason to beleeve him; only I told you what was required, if we will par∣take of Christ: First, we must take him by faith: Secondly, that is not all, we must take him in deed, aswell as in word, that is, we must obey him, and live by his Lawes; we must lay downe the armes of rebellion, and come in, if we will have pardon: Thirdly, it is not enough to doe this, but we must doe all out of love. Now when a man heares of this, that all this is required in taking of Christ; here, I told you, all the world is at a stand, there is no body will be content to take him, when they heare these

conditions, that they must deny themselves in every thing, in their profit, in their pleasures, in their credit, and must take up every crosse; and when they meet a crosse, they must not balke the way, but they must goe thorow, when they heare they must follow him and serve him: I say, when men heare this, they refuse Christ, they will not come in to God: Now what is our businesse, but to invite men to come in to God, and to compell them, as he saith, That my house may be full; we are the Messengers of the Lord, sent, that we may invite men to this Ban∣quet, I meane not to this Sacrament, but to the thing: And therefore we will make it the se∣cond Consectary, and so proceed.

If there be here a reall Communion of the body and of the bloud of Christ, then here is the gift or offer of his body and bloud: Con∣sider therefore the greatnesse of Christs love, that he should regard us so much, as to take our Nature, to cloath himselfe with our flesh and bloud, that he might be crucified, in that, I say, this is an extraordinary love: Compare but our condition with the Angels that were fallen, and we shall see the greatnesse of this love: The Angels that were fallen (and we were sunke in the same mire) when God loo∣ked downe from heaven, and saw the miserable condition of both, (saith the Author to the Hebrewes) he had compassion on us, but on the Angels he had not compassion: Which diffe∣rence shewes his liberty, and magnifieth his

mercy toward us, as you shall finde in Malachy▪ the Lord reasoning with Israel, Thus have •• ••o∣ved you, and yet you say, Wherein hast thou loved us? saith he, Was not Esau Iacobs Brother, and yet Iacob have I loved, and Esau have I hated. So, I say, the Lord hath loved us, in doing this for us, in giving this body of his to be broken, and his bloud to be shed, he hath loved us, and ha∣ted them? And why hath he put this diffe∣rence, but because he loved us? And therefore Paul, as he is excellent, when he comes to set forth this point, Ephes. 2. he saith, When wee were children of wrath, when we were dead in tre∣spasses and sinnes, when we were enemies, he that is rich in mercy, according to the greatnesse of his love, hath quickned us, and set us together with Christ in heavenly places, (marke it) when we were in this condition, dead, it was he that was rich in mercy, according to the greatnesse of his love, &c. You shall finde that the Apostle, whensoever he comes to this matter, knowes not how to expresse himselfe, but as a man that stood amazed at the greatnesse of Gods love, he had his thoughts swallowed up with it, E∣phes. 3. That you may know the love of Christ, which passeth knowledge, that you may comprehend the length, and breadth, and depth, and height of the love of Christ, &c. which cannot be measured: that is, the love of Christ was exceeding great: And this is that you are to doe now when you come to the Sacrament, and not only then, but at all times: For it is profitable for us to doe

this, Doe that (saith Christ) in remembrance of me; what is that we should remember? His love: And why his love? to gaze upon it, only to know it? No, but to be moved with it, to love him againe, to take him, to feare him, to serve him, to obey him, for that end, you should remember it.

When Paul was going to Damascus, you know the Lo•••• met him by the way, and when he had met hi••▪ Paul (saith he) I am IESUS whom thou persecutest, I am IESUS that was crucified for thee, I am IESUS that gave my bo∣dy for thee, and as many as receive me: You know when Paul heard this, it melted, it softned his heart, and drawes from him that holy, and good, and humble expression; Lord, what wilt thou that I doe? As if he should say, I will doe whatsoever thou wilt have me. I say, it was this love, I am IESUS whom thou persecutest, that melted the heart of Paul: So I may to eve∣ry one that heares me at this time: If there be any among you, that live in any sinne, whatso∣ever it is, be it swearing, be it drinking, be it fornication, be it Sabbath-breaking, be it what it will, I may say to him, as if a voyce should come from heaven, as it did to Paul, It is Iesus whom thou provokest, it is he, whom thou of∣fendest, whom thou wrongest, whom thou dishonourest, it is Iesus that was crucified for thee, that Iesus, that gives his body and bloud for thee, shall not this melt thee? shall not this affright thee somewhat? shall it not bring

you on your knees, and make you say, I am a sinfull wretch, not worthy to be received into the number of the Saints; Lord, what wilt thou that I doe, I will doe it, I will continue to doe this no more: Surely this is a strong motive; Paul thought so: I beseech you by the mercies of God that you would come in: Take it in the Prodigall sonne, when he comes home, and expects little (as he had reason to expect little from his father, when he had carried himselfe so rebelliously) when his father used him in that manner, when he provided a feast for him, and put the robes upon him, and rings upon his fingers, how thankfull was he? how was he affected? how would a man be affected in such a case? So, I say, that is our condition, we have cause to looke for nothing but death thereup∣on comes the Gospell, that comes and offers life, that overcomes with kindnesse, as it were: the Lord comes and tels us▪ Well, notwithstan∣ding all this, you shall be received to mercy; goe, Take, this is my body which is given for you: I say, this would move an ingenious dispositi∣on: You know Mary Magdalen was moved with this, when she was such a sinner, and saw that God had received her in that manner, that mel∣ted her heart; so that she watred his feet with her teares: So should we be affected, if we did seriously consider the greatnesse of CHRISTS love, I will give you my body and my bloud, this is a great thing, if we were able to consider it aright, that the Lord should give us his body

and his bloud. There is no love like this, Hee hath loved me (saith Paul) and hath given him∣selfe for mee: And this is that indeed which should bee the most effectuall motive of all others, that there is a pardon that Christ still makes offer of to you indeed; there is nothing else brings us into Christ but this, other things may prepare us, but nothing brings us in but this: You know, a Pirate, as long as a procla∣mation of rebellion is out against him, will not come in, but a pardon being promised, and advancement annexed to it, that, if any thing, will bring him in: The theefe runnes away, as long as he is pursued with Hue and Crie, but the promise of pardon makes him returne back: So, I say, it is not the Law that brings you in, that may prepare you, but it is this Gospell; for, as I told you, the Sacrament preacheth the Gospell to the eye, as we doe to the eare; and when mercy is promised, when a pardon is pro∣mised, a generall pardon, without exception of persons, or sinnes; my thinkes this should affect you, and bring you in: As it is said, Ier. 3. Saith the Lord, If one of you have put away his wife, will he returne to her againe? No, but you have played the harlot in many places, and many times, and yet returne to me saith the Lord: And so I may say to every man that hears me, though thy sins be never so great, like that sin of Idola∣try, like that sin of playing the Harlot, though that were frequently committed, though it were done oft, many times; yet returne saith the Lord,

if thou wilt come in, thou shalt be pardoned, and not so only, but whosoever receiveth me, saith Christ, shall be made the sonne of God.

Consider this, be affected with it, let it not be in vaine unto you when you heare those pathe∣ticall speeches, 1 Iohn, He came to his owne, and his owne received him not: And againe, Oh Ieru∣salem, Ierusalem, how oft would I have gathered thee, &c. I say, when you heare these things, it may be you thinke with your selves, these were rebellious people to use Christ thus, you thinke if it had beene the case, if you had beene there among them you would not have done it: Well, I say, it is the case of every man that continues in any knowne sin, Christ offers him∣selfe, we make offer of him, when we preach the Gospell, in the Sacrament he is offered, he is made like a common dole, all may come that will, and certainly all that hunger doe come; but when thou goest on still in thy sinnes, thou art one of them to whom Christ is come, and thou wilt not receive him; thou art one of them, whom he would gather, and thou wilt not: No, but thou wilt goe on, thou takest the Grace of GOD in vaine, thou tramplest the bloud of CHRIST IESUS under-foot, as a common thing, thou doest what thou canst, that the death of CHRIST should be of no effect, thou recompencest to the Lord evill for good, doest thou thinke that the LORD will beare this at thy hands? No surely, he will be revenged on such a man, on such a people as

this: But you will say, it is an hard thing to doe this that you exhort us to: And therefore, that I may not onely shew you what the duty is without affording you some helpe to doe it, we will adde some things, that may invite you to come in: And take Christ thus offered in the Sacrament, and which is continually offered by and in the Gospell.

And what is it that should invite you? But two things (to goe no fur••her) one is the mise∣ry out of Christ; the second is the happinesse you shall have by him: And that is the bu∣sinesse we have principally to doe, at this time, that we might invite you to take the body and bloud of Christ, that is, to take the Lord him∣selfe, who is offered effectually and freely to you? He makes proclamation to all that will come and take of the waters of life freely. Now if we consider what should invite the sons of men to come in, these two things will doe it, their misery out of Christ, and their happinesse by him: As the Prodigall, what did invite him to come home? The misery he was in, he saw he could not live, he could not get huskes to sustaine him: On the otherside, in his fathers house there was bread enough; those two to∣gether wrought on him, and brought him home: So we, when we invite men to the mar∣••iage of ••he Kings Sonne, that is, to marry the Sonne himselfe; What should we say to invite them? We bring them to consider on the one side, I cannot live without Christ; I am un∣done,

I perish if I doe: Againe, on the other∣side, by matching with him, I shall have all by Grace that he hath by Nature: I shall be a son of God, a King, and heire of all things, I shall have all that Christ hath: I say, these two should invite us to come in; and therefore we will doe these two.

First, shew you the misery you are in out of Christ, Iohn 3.18. saith the Evangelist there, He that beleeves not in Christ is condemned alrea∣die: (Marke) he needs not a new condemnati∣on, but he that beleeves not in Christ is con∣demned already; He that hath not the Sonne, hath not life: Is not this misery enough to be in a state of condemnation? Iohn 5. Hee that obeyes not the Sonne, the wrath of God abides on him: And what is that wrath of God? If the wrath of a King be a messenger of Death, what think you of the wrath of God? Who knowes the power of his wrath: Rom. 9. What if he will to shew his wrath, and to make his power knowne, suf∣fer with patience the vessels of wrath, appointed to destruction, that is, when the Lord shall come to execute his wrath on evill men, he will use all the power he hath to execute the fiercenesse of his wrath on them: And therefore it is a terri∣ble thing to be subject to the wrath of God: But because that moves not so much, being ge∣nerall, you will aske wherein this wrath of GOD is seene, and wherein more particu∣larly is this misery in being out of Christ; I will name but these three particulars.

First, you shall be subject to Death, subject to Him that hath the power of Death: You will say this is no such misery, for are not holy men subject to death, as well as evil men? I, but there is great difference; the evill shall be sub∣ject to death, as an enemie, the last enemie that shall be destroyed is Death, which shewes that Death is an enemie; I say, they are subject to Death as an enemie; Death may come to two men, and be a friend to the one, and an enemie to the other, that which he saith, Death is the rich mans enemie, and the poore mans friend, we may better apply it, to the godly man, and to the evill man: And surely it is true, Death is the Godly mans friend, and the wicked mans enemy; the same Death, as you know, the same messenger comes to call Pharaohs Butler and his Baker, he came as an enemie to the one, and as a friend to the other, he came to call the one to promotion, and the other to execution, so doth Death: Now Death, when that comes as an enemie, is terrible, when that comes with a sting, Death indeed without a sting is nothing; but Death, when it comes with a sting, and the sting of Death is sinne; this we consider not, that Death hath a sting, it is a Serpent, that of∣ten stings without hissing, without warning, it comes suddenly, it comes certainly, we see con∣tinually how men fall from the tree of life, as leaves in Autumne, we consider not this: but this is among the miseries, that we are subject to death, and this is a great misery. Those that

can looke upon other miseries and dangers, and out-face them, without being daunted, when Death comes, that appales them, that looses the joints, that makes them tremble, that makes their knees knocke together: You know it is said of Saul, David professeth that he was va∣liant as a Lion, in his Songs of him, when the newes of Death comes, he fals to the ground, there was no strength in him: All are petty mi∣series to this, this is the great Giant that makes the stoutest heart to tremble at his approach. But is this all, that we are subject to death, when we are out of Christ? No, we are sub∣ject to the feare of death likewise, which is an hundred times worse that death it selfe, Heb. 2.14. He hath delivered us from him that had the power of death, he hath delivered us, that for feare of death were all our lives subject to bondage: I say, the feare of death, is worse than death it selfe, because death continues but a moment, it is soone gone, but the feare of death continues al∣wayes, a long time, like the hand-writing which kept Belshazzer in feare; so this feare of death keepes us in a continuall trembling, this is that that imbitters all our comforts, that sowres all our joy, this feare of death, they were all their life-time subject to bondage through the feare of death: Therefore it is not said that death is bitter to him that lives in pleasure, but the re∣membrance of death; all the joyes and com∣forts that we have in this life, what are they when they are accompanied with this, I say, ther

is nothing terrible, but so farre as it is mingled with this feare: All evill and dangers are so farre terrible, as they are harbengers of death, as they are crackes to give warning of the fall of the whole house that shall never be repaired againe: Whatsoever pleasure we enjoy, this is the gall that takes away the sweetnesse of all, though the pottage were otherwise good when the Colloquintida was in them, there is death in the pot; so I may say, when death is joyned, what sweetnesse is in them? That is the condi∣tion of every man living out of Christ, he is not only subject to death, but to the feare of death continually.

But is this all? No, there is yet more, there is Hell, Death hath a Page that comes behinde him, that is ten times worse than himselfe, Rev. 6.7, 8. I looked & saw a pale horse, and the name of him that rode on him was Death, and behinde him followed Hell: That is, Hell is the hooke that is hid in Death, when we are once taken with that hooke, we are kept there for ever: If Death should come without Hell, it were another mat∣ter, Death is but the lightning, it is Hell that is the crack of thunder: and shall we like children be afraid of the lightning, and not be afraid of the bolt? It is hell that is the gate that keeps us for ever, Death is but the arrest, that carries us thither. Therefore consider what it is to be subject to Hell; as our Saviour saith, What will that availe a man to win the whole world, and lose his soule: Consider well of that speech, What

will that availe you to save all things else, if you lose your soules, as if a man should save the paring of his nailes, and lose his finger, as if he should save his shooe, and lose his foot, as if he should save the ship, and lose the fraught, as if he should save the house, and destroy the man that dwels in it; so it is to save other things, and to lose the soule: No, it is the terrible thing, Hell, that followes Death: In all other mise∣ries, yet this is our comfort, that Death will come in the end, and put a full point and period to them; but this second death, Hell, is such a death, as hath no other death to end it: There∣fore, as wee say, But for hope the heart would breake; surely there is no hope, and therefore there is a breaking of the soule, aswell as tor∣ment of the body: Therefore consider what Hell is, what eternity is, this is the misery we are in out of Christ, you are subject to the feare of death, you are subject to Death, and to Hell too: Death is but the Stalking-horse, it is Hell that is the Fowler, that hath the peece and the shot to destroy us utterly. And therefore con∣sider what case you are in out of Christ, what misery you are in out of him, that when Hell and Death come; as she said, Vp Sampson, for the Philistims are on thee; so, when we shall say, Hell and Death is on you, and your haires are cut off, that is, Christ is gone from you (for the cutting off his lockes, was but an embleme that God was departed from him) I say, when they are on us: If Christ be away, what a case are

we in? Shall they not take us and carry us to that prison, there to lye for ever: Therefore consider this, it is certaine the destroying An∣gell will come, and commonly he comes in the night; Death commeth when thou least lookest for him, as a theefe: I say, the destroying Angell will come; What will their condition be then, when there is no sprinkling of the bloud on the doore-posts of thy soule? It is the case of eve∣ry man out of Christ; What are we out of him? when the avengers of bloud, when the pursuers shall set on us, and pursue us, from whom we cannot flie. And when we shall be shut out from the hornes of the Altar, when we cannot come to Christ, the Citie of Refuge, it is a terrible thing, if we consider it seriously. It is said that Aaron, when he caused the people to commit that sinne, or was an instrument ra∣ther, it is said that he left the people naked, why? because he deprived them of the pre∣sence of the Lord: Now when Christ shall be taken from us, when we are without him, when we are deprived of him, are we not naked? is not the hedge broken downe? there is nothing left to shelter us; what are we without him? but as the Conneyes out of the rockes, that have nothing to shelter us from the devouring Lion: Now Moses was but a type, it is Christ that holds the hands of God that he cannot de∣stroy us, it is he that stands in the breach, and keepes out the inundation of evils, that we be not over-whelmed with them; he is the Arke

of God, that causeth the house of Obed-Edom to be blessed; and we have more cause to take to heart the want of him, a thousand times, than they had to lament the losse of the Arke, when it was among the Philistims, for the Arke was but a type of Christ: This is the case of every man living out of Christ.

* 1.1I but, you will say, Christ is mercifull, he is very ready to forgive, I hope I am not out of him, but he is ready to receive me?

* 1.2It is very true, he is mercifull, but to whom? surely not to the wicked, he holds not the wic∣ked innocent; so speake plainly to you, Who∣soever continues in any knowne sinne, be it ne∣ver so small, to such a man Christ will not be mercifull: No sinne shall have dominion over you, Rom. 6. for you are not under the Law, but under Grace: As if he should say, there are none whom Christ takes to himselfe, and puts into the condition of Grace, but he frees them from the dominion of every sinne, there is not one ruling lust there: You know there are many paths that lead to hell, the way that leads the right way is but one, errour is manifold; there are a thousand paths that lead the wrong way, and will not one path lead to hell as well as a thou∣sand? He that is in Christ hath crucified the flesh, and all the affections, there is not one raigning lust there; so that as Antichrist had his marke, and they received the marke of the Beast: So Christ hath his marke too; as you have it, Ezek. 9. The Writer marked all that mour∣ned,

God set a marke upon them, and he sets a marke upon all those that he is mercifull to.

You will say, what is this mark of the Lord? You shall finde, 2 Cor. 5.17. Whosoever is in Christ, he is a New Creature, that is the marke of the LORD IESUS: And therefore, if thou wouldest know whether Christ will be merci∣full to thee, consider if thou finde that marke there, Art thou a New Creature? that is, art thou made all New, as if thou haddest another soule dwelling in thy body, for thou must not be new by halfes, thy whole spirit must be New.

Againe, if you will come more properly to this marke, you shall finde, Ephes. 1. 2 Cor. 1. what it is, The Seale and marke that Christ sets, is his Spirit: Whosoever hath not the Spirit of Christ is none of his: You know Merchants set seales upon their goods, to know them, that when they meet with their seale they may say, This is my parcell of goods: So it is in the multi∣tudes of men: All that Christ will be merci∣full unto, he sets his seale on them, and where he finds his seale and his mark, those he knowes to be his; That Seale is his sanctifying Spirit that he hath given us, it is as a Seale or earnest, 2 Cor. 1. and Ephes. 1. He hath sealed us with the Spirit of Promise: that is, with the Spirit that he hath promised to us. So consider if thou have that Spirit then, to sanctifie and to change thy heart, to make thee another man than thou art by na∣ture, to enable thee to do more than thou canst doe by nature; If thou have not this seale of

God, thou art yet none of his: But you will say, I have the Seale, I hope I have the Spirit: Well, it is well, if thou hast; but know this, that Christ never gives that privie Seale and Signet of his, that inward Seale that none knowes, save those that have it; but there is a Broad-seale likewise that followes, that Seale spoken of, 2 Tim. 2. This foundation of the Lord remaineth sure, and hath this Seale, The Lord knoweth who are his, and let them depart from iniquity that call upon the name of the Lord; hee addes to that other, a parting from iniquitie, from all kinde of iniquity, there must be none exempt place in thine heart, nor in thy life, wherein thou wilt have a priviledge, thou con∣tinuest not in the least sinne, but departest from all iniquity, then thou hast this Seale aswell as the other: If thou want these two Seales, if thou be not a New Creature, if any sinne have dominion over thee, if there be one living lust in thee that is not mortified, that is not healed, I assure thee thou never haddest yet any part in Christ: and if thou be out of Christ, thou seest what thou art subject to, to the wrath of God, and you see the particulars, you are subject to death, you are subject to the feare of death and to hell; and this is the case of every man out of Christ, and me thinkes this should somewhat move us to come in, and to take him. But this is not all, that which we have by Christ may invite us a great deale more forcibly: If we could but open the Casket, and shew you the

Iewels, or if we could but unlocke the treasures that are hid in Christ, it would bring a man in love with him, it would make men doe as Paul, Account all drosse and dung, that they might have him. Well, though we cannot doe it fully, yet we will endevour to doe it a little: You will say, What shall we have by Christ? First, you shall have life by him, Iohn 6. the place spoken of in the beginning, He that beleeves in me, shall have eternall life, and I will raise him up at the last day: When he comes to speake of water to the woman of Samaria, Iohn 4. when hee would commend to us a motive to stir us up to come and take him, and to drinke, &c. he saith, Hee that drinkes this water shall thirst no more: That is, he shall live for ever; it is water that shall keep life in him for all eternity; when she heard this, she harkens to heare of water that could keepe life for ever. When you reade the story in Genesis, that the Angell was set with a sword shaken, to keepe man from comming to taste of the tree of life; you should thinke with your selves, if the Angels were removed now, or there were a man so happy, that the Angell would give way to him, that he might come and eat of the tree, and when hee had eaten to live for ever, you thinke that man in an happy condition. Now the Lord doth say, Revel. 2. He that over∣comes I will give to eat of the tree in the middest of the Paradice of God: That is, he shall eat of me, and live for ever; this is the great happinesse we have.

When Christ would use a compelling argu∣ment to move, Revel. 2.11. Hee that overcomes shall not be hurt of the second death: Why, is it so great a matter? Oh that is all, not to be hurt of the second death: The first death is nothing; the first death is but the doore, it is but the gate that leads to the passing thorow; the first death is but a going over the threshold, the breadth of it is but a step, and the length of it is but a moment of time or two: But the second death, there are the chambers of death, as Solomon speakes, where you shall be led from one mise∣ry to another, and where you shall dwell for ever: And therefore consider this, if you take Christ, you shall not be hurt of the second death: I beseech you consider seriosuly, reckon no∣thing so sweet; if this life be sweet, that is but a spanne long, is not abundance of life much sweeter: It is naturall to every man to desire immortility, if you could but have this life continued, let every man aske his owne brest what he would give, that his life might be con∣tinued, that he might be immortall? If there were such a thing as the Alchymists speake of, I could draw out the threed of this life to keepe it firme and even as they dreame of; what would you give to obtaine? And will you not re∣gard this that will doe that indeed? Will you not take Christ, which is life indeed, which will give you another life of immortality, for you must know that it is not immortality simply that man desires. The Naturalists were decei∣ved

in that, for a man had rather not to be than to be in misery: And the soule in hell are im∣mortall; and therefore it is not immortalitie that we desire simply, for death is not the ex∣tinguishing of life, but the misery of life: And therefore, where the Scripture speakes of the losse of the soule, it is to be meant thus; a mans finger or his joynt is lost, when it is seized on by any incurable sore: So when eternal misery is on the soule, then the soule is lost, and yet you have the joynt still, you have the soule stil, you have life still: and therefore it is not im∣mortality simply that we desire, if we consider what it is, but it is happinesse, it is such a life as is not only immortall, but happy withall: this life Christ hath promise, we shall live, and an happy life, such as S. Paul expresseth, 2 Cor. 5. saith he, We desire not to be unclothed, but to be clothed upon, that immortality might be swallowed up of life: As if he should say, consider with your selves, you that love this life so well, that you neglect that which is to come, saith he, we love our lives as well as you, we are not weary of them, no more than you are, we desire not to be unclothed, no, but we desire that immor∣tality may be swallowed up of life, how swal∣lowed up? as we see a rude draught in a picture, swallowed up with the picture when it is per∣fected, as child-hood is swallowed up of man∣hood, as the glimmering light is swallowed up of the perfect light; so their immortality is swallowed up of life, that is, if there be a small

poore glimpse of comfort here, saith Paul, we would not be rid of these, we would be con∣tent to have these as well as you, onely wee would have them swallowed up of perfect life, we would have imperfection swallowed up of perfection: And therefore Iob saith, I will wait till my change shall come; he saith not till my de∣struction come, till my perishing come, or till my death come, but I will wait till my change come: and he that changeth doth it for the bet∣ter: If you will take Christ, you shall have this immortality and life, perhaps you will say, but I could be content to have this temporall life continued: And haply, my brethren, if the Lord would make that promise, that he would proclaime to men that they should have im∣mortall life here, it may be he shall have more followes than now he hath, when hee promi∣seth immortall life in heaven: but to take away that in a word; I say, it is a foolish choice, if you might have it: For what have you heere? Here the body is tormented with diseases, the spirit is wearied with vexation, and the state is assualted with losses and crosses; evill things wound us with sorrow, and the good things we here, doe but infect our affections, and weary us still, and yet they whet our tired appetites with a new edge. In a word, every condition here is pestred and troubled with businesse; one invites and drawes on another: we are hampred with succeeding fetters, and makes this short life more short than it would be with carefull

griefe, with bitter feares, and with corrupt joyes; and at last, all cut off and end, as many men many times spread their branches and flou∣rish; their estate over-swallowes their wishes, their suceesse excceds their desires: now on a sudden, this pompe is no where to bee found, their desires vanish, the floud of their wealth is dried up, the owners and their goods perish to∣gether; they will not see this by experience. What is it in this life you would have, if there were immortality? But I say, it cannot be so, that is not so; you cannot have immortality in this life, but as evidently as you see the heavens roll about evey day, so plainly we may see, if wee will take it into consideration, mankinde hurried along with an unwearied motion to the West of his dayes; their posterity posting af∣ter them by an unrepealeable law of succession: our fathers you know are gone before, and we are passing, and our children shall follow us at our heeles: that as you see the billowes of the Sea, one tumbe on the neck of another, and in the end, all are dashed upon the shoare; so all generations and ages in the end, are split on bankes of death, and this is the condition of every man? Is it not our wisdome then to pro∣vide for another life? Certainly, if there bee any wisdome in the world, it is wisdome to re∣member our latter end. The wisest among the Heathen were wont to say, There should bee nothing but a meditation of death: that is, a wise man though the course of his life, should

be still fitting and preparing himselfe for death; and shall Christians ••me behinde them? It was a wise speech of Peter to our Saviour, Lord whether shall we goe, thou hast the words of eternall life: as if hee should say, there is no motive to that, surely we will not leave thee: therefore, I say, consider, here we are but Tennants at will, wee may be turned out of doores to morrow, therefore let this be a motive to win to Christ, you shall have life. But you will say, I hope death is farre off, yet I have time enough: well, take heed thou be not deceived in that, for ther is a collusion there: as the Painter by collusion of colours, makes a thing seeme farre off, when it is neere at hand: so wee by our folly and va∣nity, our fansie mis-apprehending of things, we looke on death as farre off, when it may be it is at our heeles, at the next doore; thou knowest not how soone thou maist meet with it, there∣fore say not, it is farre off; but thinke with thy selfe, goe sit alone, but a little time together, and then think with thy selfe I must die; it is ap∣pointed to mee as to all men once to dye: Consi∣der, if a man might dye twice or thrice, perhaps he would be ready, he would be prepared; but consider thou must dye but once, if thou be not prepared, there is not a second oportunity: and then consider thy soule is immortall in another place, it must live for ever. And then remem∣ber Christ saith, thou shalt have life, if thou take him, thou shalt live for ever: then thou wilt finde it an exceeding blessing worth the

having, it is that that may wooe you and win you to come in and take Christ, to love him, and to serve him, and to obey him; certainly if you will not now be moved with it, yet when death shall come, then you shall finde that be∣yond all the treasure, to have that white-stone with a new name in it: that stone was a signe of absolution that a man was quitted, that his sins are forgiven, that he hath interest in Christ and eternity, that eternall life is for him in heaven; this is the first motive to win you to Christ.

Secondly, if you will come into him, you shall have all your debts payd, you shall bee under cover, that is, you shall have all your sins forgiven, that when the creditors come with an arrest, with a judgement and execution, you may be able to say; no, they are none of my debts, goe to my husband, hee must pay them and not I: I say, when you have Christ when Satan shall come, and when sin shall come, you may put them over to Christ; for now you are his and he is yours, he hath taken our debts on him: is this a small thing? Psal. 32.1. saith Da∣vid, Blessed is the man whose sinnes are forgiven, and whose iniquities are covered: marke, Blessed is the man whose sins are forgiven. Perhaps if one of us should seeke a happy man, we would say, that he is a happy man that lives in health and in wealth, in credit and abundance of all things: he that hath the favour of Princes, hee that hath some notable excellencie to make him famous among men, some such thing wee

take for happinesse: But when David comes to looke through the world, and all the felicity in it: oh saith David, Hee is a happy man that his sinnes are forgiven! And there is good reason for it, because when our sin is forgiven, wee are reconciled to God, and God onely can make man happy. For wherein doth happinesse con∣sist, but in a freedome from all evill, and in en∣joying of all good, you know this is happinesse: Now sin, is it not the first linke in the chaine of ills? As the under-wheeles in a Clocke or Watch depends upon the first, so all miseries depend upon sin, as the Master-ill of all; take away that and all the wheeles stand still, they move not a jot to doe us the least hurt: take a∣way sin, take away all; this ill in sin is a bar, and stops from us all good things; take away sin, and you shall enjoy all that in abundance that your hearts can desire: If you have not your sinnes forgiven, what will it availe? If you come to a Prisoner and tell him, you shall have the best Lodging, you shall have a Pallace, you shall have Orchards, and Gardens to walke in, you shall have Gold and Silver, as much as you will desire, you shall have honour put upon you: would not he answer? Alas, what would all this availe without a pardon? So I say to men, that magnifie the things of this world so much, and remission of sins they thinke not of; I say, what is all this, will it availe without a pardon? No, therefore this is a great motive to bring us into Christ, that our sins may be forgiven.

Therefore that great promise went of the Mes∣siah, that when he should come into the world, he should save his people from their sins: and this is a mercy, which though you may slight now in health and strength, yet when the times come that God shall charge sinne upon your consciences, that they feele the weight and bur∣then of it, you shall finde no mercy like to this, that you may come to have your sinnes forgi∣ven; then he that bringeth the glad tydings of peace, his feet will be beautifull: the thing is the same if wee had hearts to consider of it: if we were poore in spirit, if we knew what sinne were, if wee had ever felt the bitternesse of Sa∣tans yoke, that wee were weary of it, wee would come in and reckon it a great mat∣ter, to have our sins forgiven: this is the second: I shall prosecute the rest at some other time.

The end of the Second Sermon.

Notes

• * 1.1

  Object.
• * 1.2

  Answ.