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TO THE

READER.

Chriftian Reader,

THat thou art here prefented with the enfuing Sermons, is from the fame defire and deftgn that aSled the Re* verend Author in the preaching of them, viz. of recommending the Truth and Grace of God to whomfoever they fball come. And having been with approbation and acceptance entertain din thofe publicly Auditories where they were delivered *, It is to be hoped that being now expo* fed to publicly view from the Prefs, they will no lefs both pro jit and delight. The matter and contexture of them will eafily induce any who knew the Author to believe them to be his. But that none may thinly themfelves impofed upon, they may be ajfured that they have all been carefully and faithfully tranfcribed out of his own Notes which he left behind him. And though fome of them may be more peculiar in their ufe to fome fort of perfons according to the Auditories whereto they were preached ; yet even in them there is handled matter of univerfal Chriftian knowledge.

To the Reader.

That therefore the great end of all Preaching, Writing and Reading {namely Knowing, Loving, and Living to God in Chriji) way hereby be pro* moted, Cod Hintfelf of His mercy grant, who teacheth his to profit: And fo neither fljallthe Fublifber, to whom the Author's memory ought to be ever precious, nor the Reader have canfe to repent them.

Vecemb* 6* 1675.

Jonathan Tuckney.

THE

JL

SERMON L

PhILIPP I ANS 3. 8.

Tea donbtleffy and I count all things but faff for the excellency of the knowledge of Chrijijefus my Lord*

m* 1 ■i»iiw 4HE Creature at bell is but/wife, fo that we may At St.Mttlt*

m v «y eafily look round about it (and as it is Pjal. j^ 4 * , ff

|| 119. 96.) fee an end of all the ferfe&ion ef it s l ^^[

and withal Co empty and defective*, that the nearer Sermon I.

we come to it, the more we difcover the ble-

mifhes of it, and oftentimes our own folly aifo

in overvaluing it. Fuit mane> & ecce fuit Leah* But Infinitum Getli *$' **•

nonpottfiuanfiri\ the infinite perfection and fulnefs ofChrift is

(uch, that as none knows it, but he that enjoys it» fo, he that

knows and enjoys it molt, fees further caufe to account him mort

than all* and all befides bim> nothing* As, the longer the eye

looks upon the body of the Sun, the more it's blinded from feeing

other things below, whilft it is more and more dazled with its

light and brightnefs. It was fo here with our Bitted Apoftlei

whilft he by an eye of faith was looking up to the Sun of righte-

oufnefs, there was heighth and depths length and breadth) which

he could not comprehend. Divine Beauty more raviftiing at the

fecondviewi a growing excellency and worth (as fometimesof

the Sibylls Books) at every after prizing, riling to a higher rate }

Andfo Hv\i&i <pe^vli<Pii latter thoughts proved the better > that, p .

as time was when Chrift in himfelf grew and increafed in favour ffjf ®9«J. m

both with God and map. Lubg 2.52. So he is a riling Sun lull in "£ ^^ide%

S. Paul's increaiing admiration and love of him , and that even militudo eft

when he had lofl all for him* To which purpofe in thefe yth and fiimpta h na»

$tb Verfes (whichwe may call Paul's Bill of Rates) there are two *«/«!''*«• ,. J ur ,,u„ Calrin, m No-

things very obiervable. cimu

1. How he doubles his words, w^fyca/, <sr*7Ia, £V/ay, all three words twice ufed, and if you will take in that iSyn^eti in the jth verfe, and \typu$i\v in the 8//?, you have them thrice in two verfes : To exprefs as the ftrength of his affection, fo thefetlednefs of his judgment, that what he faid ,non excidit imprudently was not a rafn inconfiderate brag, which afterward upon better thoughts

B he

a TbeFirfi SERMON

he ate up again > buf what with bis whole heart, and moft deliberate refolution he would (land to. Nor is this all \ But, confi-dcr, as fail how he doubles and trebles his words, fo

2. Secondly, ut ereft it , furgit oratio, how his fpeech rifeth.

i. From an a'AX* in the jtb verfe to an dh*&ptv h yt $ in the %tb. 'aaacJ. But vpbat was gain Icountedlofs for Cbrijl. But as though he had faid that is not enough, nor fpoken ftrongly enough, I have more to fay, and that more confidently i\xd pip-*pyt £ quinetiamcerte, an afleveration not more unufual than itrong, and expreffing his ftronger refolution upon furthet deliberation » no fewer than five Greek Particles put together, and yet no Fleofufin, nor any of them expletive, unlefs to fet forth his fuller certainty and fetlednefs in this particular.

2. From an artvetv. 7. wbat things, or tbofe things to a *&{!& v* 8. The indefinite is rifen up to an univerfal, to an All things-, not only his JewilTi Priviledges, (in the former Verfes,) but even

De juftificat. to his belt Chnftian Graces, (in this.) Nor did he think that he lib. i. cap. 19. bUfpbemedm faying it, though Bellarmine be bold to fay, that we dojinio interpreting it. *

3. From an fiy*p.dLiy I have accounted m the time paft, v. 7. to an iy*(JLtLt> in this %tb veife, I do account them fo for the prefent v as not altering his judgment, or repenting of his bargain, as fome-times men do of a formerly over-valued novelty, which afterward they have lower and yet wifer thoughts of. But it was not fo with him, as appears from

4. The ^tb ftep from typiap in the beginning of this verfe to (jxJj&tA* in the latter end or it. For Cbriji he accounted all things not only lofs, (which yet in themfelves might be precious, as many things are with tbe Seamen in a ftorm, with an unwilling will, caft over-board, then parts with, but afterwards grieves for) but upon his better experience and eftimate both of him and them>e ven vile dogt meat in comparifon of the bread of life.

5. Nay fifthly, from an ny*p&i typlav to an *£h^/»0hk. He did not only account them lofs in his judgment, and readinefs to lofe them, but he had atlually loft them. And yet,

£». Which is the iixrh Emphalis, he accounted himfclf no lofer, but an happy gj/wr by the bargain, as the laii words ol the verfe txprefsit. They are W x^^vx.i$J"fi7e9. 'Ibat 1may win, and his winnings were clear gains: for fo according to the Greek it is to be rendred. 'that I may gain Chrijh

In which words we have thefe two particulars.

1. Thepurchafe or thing valued, T 3 ivifix*'****yv**wi>& e * 7 be excellency of the knowledge ofCbriJi Jefus my Lord.

2. The price that he rated it at, and was willing to come up to, and that was to the lop of all things, »^fya/ T*y7* £ipU v . Tea doubtlefs, and I count all things lop for the excellency of the knowledge ofChriji Jefus my Lord*

'Tis pitty thefe two fhould be parted, that fo rich a Pearl mould want fuch a wife Merchant lightly to value it. And therefore, as I find them together in the Text, fo I mail put them together in the obfervation that 1 fball handle out of it, and it is this.

That there is a furpaffing worth and excellency in the knowledge JW. ofChrid Jefus our Lord, for which all things are to be accounted lofs for a Believer*

The full branch whereof contains the Dodfrinal part, and the latter may ferve for the Application.

To begin with the firft. There is a furpaffing worth and excellency in the knowledge ofChrifi Jefus our Lord.

For the fubjedfc of which Proportion, by the knowledge of Cbrift lt s u bu Jefus, we are to undarftand the knowledge of whole Chriff, his Perfon, God, Man, in Himfelf and Offices, the Prophet, Prieft,and King of his Church. In all which, Faith finds tranfcendent Soul-ravilhing excellencies and mylleries.

Nor this barely fpeculative and notional, though even herein it xf c ~ # hath an £fi&£« above all other learning whatfoever. So that Por-phyrie needed not to havepittied Paul's rare parts, as calf away upon the foolijhnep of preaching* If I would be a Scholar, I would beaChriman, I would read the Scripture, though I were {q gracelefs as to do it only for the excellency of the matter, the ftrength of the argument, the variety of choiceft ftile and flory, all in it met together, which I fo over-prize in other Authors, though afunder. If it were but only for bare learnings fake, I would learn Chrift and his Gofpel. For what are all your hue fpun abttradfcions, extractions, fubtilties, demonftrations to this great myftery,G^ manifejiedin tbeflcfh,)uflifitd in tbefpirit, pen of An- f ^ tm% - t $ B gels,&c. Here is work for a Vofiov Angelicus: ftudy for an Angel. If they, who always beheld the face of God in Heaven, have yet their M*tth. 18.ro, face towards the mercy-feat , and kiriQup.*<rs 7my.wj'^<Li, as S. Feter Exod, 2<.2o. expreifeth if, 1 Pet 1.12. even floop down earmjtly,defiring to have a look^i what an advancement of learning is it to us fvvhofe Eyes you know what the Philofopher compared to) AVAaiKahvu^ipG) \f>tapkyfl.\. ir&vd'xui with an unvaried face to behold the glory of the Lord in the c, r.

B 2 ghfs*C9r.* 1 &.

.'

Affirm, Fiducial.

TheFirfi SERMON

giafi of the Gofpcl * The bare Theory whereof is fo noble and tranfcendent. But this knowledge (I faid) is not barely fpecula-tive and rational, but

I. Fiducial- And fo inScripture we have knowledge put for faith.

If a. 53. 11. John if. 3. the knowledge of Faith whereby we apply

Chriittoour felves, and know him to be ours, as Paul here did,

when he faith, the knowledge of Chri{\ Jefus > but he adds my

Cum ait prop- Lord. And fo For Cbrijt,v. 7« and For the knowledge ofChrifl here

ter cxccllcn- j n fa -j; ext are p Ut f or fa f ame# j t » s a knowledge whereby I gain

nis ejus inteU Cbrifc v* 8. and have him, and am found whim, v. 9. and not only Hi? excellent! an ability toconceive and difcourfe of what is in him, and comes amjuflitUejus by him i for fo the Devilifh Rcnegado may be enlightned. Hehr.

wffimna- 6 ' 4 ' The D e vilnim ^^ could fa Y 5 Ilyow who thou art, the holy w. TLmSnT om ofXjod, Luke 4. 34. The greatcft Scholars have not always been Chrifts heft Friends. Time was when the greatest Rabbies were htf worft Enemies. Lucian and Porphyrie acute men, but fharpned againft him. He was one of the wits of the World that faid, 'A/*-y9aySEyyav>K*Tiyvov » that took cognifance of the caufe but only to condemn the innocent. Unlefs thou l^okeit at Chrift with Faith's Eye, the more quick thine is, and the more carneftly thou lookeft on him, thou wilft either more dtfpife him, or defpair, or prove more defperate againft him >

Either more defperately mad, as the man fee againft the Sun with his Eye-lids cut off. Balaam a damned Witch with his Eyes open^Numb. 24.3,15, 16. None fpitmoxz venom on Chriit, than they that do it on Ins face, who look and loath together.

Or more deeply funk in defpair, when thou hail fo much of an eye as to fee a wrinkle on thine angry Judges brow. In that Cafe the more good that Iknotv is to be had, and I have it not, the more is my mifery, as the famifhed man's to fee food, which he rnuft not taft of, or the condemned man's to behold goodly build-dings, and pleafant Fields and Gardens, which he palTeth by, as he is led out to execution. This knowledge therefore is tirii fiducial, as appears from * 7,8,9. 2. Experimental, as Interpreters bring that v. 10, 11, &c, lhat I may know him, &c. which is explained in thole following words, x} t»v JW//*r, ^ rh kcivwUv and the power of his nfurrefiion, and the feliowfhip ofhis fujferings, fuch as that woman had that was healed of her blondy ijjue, Mar\ 5. It is faid v. 33. that (he Iqiew what was done in her when (as it is e. 30.) virtue had gene outofChrift to her* And fo, Then we know Chrift indeed, whea we feel virtue coming from him, and rind

that

2fa. $*. 2,3,

Experimental,

that we have fellowjhip with him > when whatfoever was in hirn, was done or furTered by him,is really proved, yea and exemplified by fomething in us, or done by us, as the fruit or ftamp of fomething that was firft in him. As then, in this kind, we know ifo fvvapiv aWaVew, the power, virtue, and energy of Chrifts Ptefur-rec1:ion,as Pattls Phrafe is, when

In point of Justification (as theerTe&of if, Horn* 4. 25.) by this evidence of hisVidory our Confciences are aiTured that he hath fatisfied for our Debts, and overcome all the Enemies of our Salvation.

And in point of fanclification (as the &7u*w of it, Col. 3. 1.) our dead hearts are raifed up to a life of grace, and to feeJ^ thofs things which arc above.

This, This was theleflbn which the Doclor of the Gentiles was yet ajearning. This fiducial experimental knowledge of Jefus Cbrifl was that, which he who was caught up to the third Heaven, was all his whole life ftill further afpiring to, becaufe when he was at the higheft,yet it was (till above him : which may be one part of the meaning of Jthis to uV^^oir, of the Divine Excellency of it.

Which is here predicated of it, an vxiy%fi a fupereminmtia, 2. Predicate, as Interpreters render it, an admirable, fuperlative, incomparable Excellency. To uVs? tx ov 7 ** yvutrtu;, whether znHtbraifm, or Atticifm, I difpute not: but put fubftantivety toexprefs its fub-ftantial excellency, as t3 ffUTneiov Salutare Tuum, Lukg 2. 30. to fig-nifie fuch a favmg thing as we want a word to Englifh it. Such is this, to* uVef^oy, or as Photius renders it, vVgji/SaAAor, fuch an hyperbolical tranfeendent excellency is there in this knowledge of Chrifi Jefus our Lord.

But (more particularly) this to uVe^x 9 *' (I conceive) may be Diftinclivum fpecui y vel Gradhs, fignitying the furpaffing worth of it in companion either of other things, or of fome lower degrees ofitfelf.

Zanchy thinks this latter, and by this tTgfi^y tw* ywaws, this excellency of the knowledge of Chrifi undetftands fome further and more eminent degree ot it, which every Believer had not attained unto, nor Paul himfelf per ft (Sly. For whereas there is a threefold knowledge of Chrifi, Ex Lege, Ex Ev^ngeliof Exvifione, from the Shadows ofxln Law^ the light of the Gofpel, and the full Vifton in Glory i thefecond of them is more excellent than the firft, and the third than thefecond. The firft he had pall, and attained fome

meafure

meafurc of the fecond y but the further degrees of it here, and the pcifc&ionofit in Heaven he makes account is this, t3 Jts^op, the top branch of this 'Tree ofknowledge) or life rather, which therefore as heafpired to v. 10, II, 12. fo here in the Text he accounts all as lefs and dung in comparifonof I may not quarrel ib grave an Author : but yet crave leave to exprefs mine own thoughts viz. that its meant of the whole Gofpel-fiducial-experimental faving knowledge ofCbrifl, reaching even to the lowed and lealr degree of if, and efpecially in reference to juftification, in which fenfe only fome of thefe ir<Lv\& in the Text are to be accounted cskv^ka : and yet in that fenfe truly there is a ?l uts?^*, a mat chiefs excellency in the leaft degree and meafure or the faving kjwwledge of Cbrifl.

And fo taking it a§ diflintlivumfpeciei, in worth and excellency it far furpaffeth. 1. All other things. 2. All other knowledge whatsoever. Excels *\\ Firft, All other things^ though otherwife and in themfelves of

other things. g reate ft worth and price. Job goeth over all the Lapidaries moft precious Jewels, and cannot find its match. Cap. 28. 15. to 20. And mould you f without ground) call in queftion his skill,yet you cannot doubt of Solomon* s\ whofe incomparable ability joined with his long-fiudied and dear-bought experience rendred him the ableft Pilfer of whatever was to be found in the worlds Inventory, and yet he brings in the fame account, Prov. 3. 13, 14, 15. and 20.15. where you find that Silver, Gold, Rubies, a multitude of them, nay all that you can defire are not once to be compared with it* And yet this avouched by thefe two.great men, who by reafon of their experience and enjoyment could bell: tell on the one fide what the worth of the beft things in this World came to. To which if you will add a third (that in the mouth oftwo or three Witneffes^ this truth may be more fully eftablifhed) let it be our BlefTed Apoftle, who had on the other fide as deep an infight into the unfearchable riches of Cbrift, as any. And he, if he would

Either with for others, it's fnot that of Auftins, that they might have a fight ofChrijiinthefiifh, but) that they might have a fpirit of wifdom^nd revelation in the knowledge of him. Ephef.i. 17.

Or vote for himfelf. So, as the Beatifical Vifion is the top.fione of his happinefs ia Heaven : to be withChrifi is his tom^ ^aaao* xp&ojov there (Chip* 1. of this Ep-iftlc v. 23.J fo, favingly to know him is his to viifi^ov here, that in worth and price infinitely iur-rvjdethall ather things. This (hould have been further puffed

and

and infilled on, if I bad now fpoken to them, whofe trade lieth in fuch inferiour Commodities. But feeing that I amefpecially dealing with you (Reverend and Beloved) whofe more noble and honourable negotiation lies in richer Treafures of Wifdom and Knowledge , Give me leave to apply my (elf to you, and fell you.

2. That this faving knowledge of Cbriji is fjgnanter faid to be All ether v\ v*tfix ov 7 ** yvfotof not only of all other things > but of all knowledge. learning and knowledge the moft excellent,

Some knowledge and wifdom being Earthly^ Scnfual, Vevilijb. James 3.15. to which it is as light to darkjtefs which it not only txceeds , but expells and fcatters, as the Morning-Sun doth the Night-fogs. So of old, when the Word became Flejh > (he Devils Oracles, even of (heir wifeft Apollo, became dumb. 0 ao>©- ta A07//A — As, before that, Mofes his rodzndferpent ate up thofe of the Egyptian Sorcerers* Exod.y. 12. Such wifdom of Egyyu The wifdom of the father unlearns us. To touch or taft of fuch a tree of knowledge is a forbidden ftuit*

Other knowledge and learning indeed there is, which in thefe Schools oftheProphetshath long r1ouri(hed,and long and long yet may and(God grantjmore than ever,which we hopeAuthoruy will yet countenance and advance, that our Wars may not end in Bar-barifm, and our Sun be turned into darkjiefi whilft our Moon is Atf.2. 20. into bloud, notwithstanding the mad rage of divers brutifh men that decry learning becaufe themfelves have none, like the Ape in the Fable, would not (hat others (hould have what they want, that themfelves might ceafe to be ridiculous. This is but the Dogs barh^ ing at the Mjott y which he cannot reach •, or like their curling (he riling Suns light, becaufe it difcovers their nakednefs. The Apo-Me calls fuch Brute-Beafts, that fpeak^ evil of the things they under-ftand not. 2 Pet* 2. 12.

But, to return to my purpofe, though fuch kind of learning is of admirable ufe in its kind, and next to the faving knowledge of Cbriji the higheft peifc&ion under Heaven i yet af (his v**f%g*K it (hikes top-(ail fas Hugo Cardimlis noteth upon (he TexrJ knows ifs placets an Handmaid to be fubje&and fubfervient unto Faith : which, as it illuminates all other learning, and raifeth it up to an higher pitch, fo it withal regulates and fubordinateth •, it ielf ever retaining the Soveraignty of being Scientia Scientiarnm.

For thisreafon, Frov. 1.20. called HIQUH in the plural num-ber fapientU) or omnimoda fapientia, all wifdoro and knowledge

being

The Firft SERMON

b^ing contained and more than fummed up in the faving knowledge of one Chrift, that as it plcafed the Father Avaxi^Ahtn^A* £ti t* Totvl*) Epbef. i. 10. in him to Turn up all things, (o in him alfo to lay up all the treafures of wifdom and knowledge^ Col. 2. 3. To that it would.prove no hard task to demonttrate that whatever was choice and eminent in the learning ot allPhilofophers, and their feveral SeCb may be found (piritualized and fublimated and infinitely exceeded \n the knowledge oiCbrifi. In Companion

foole ■ Pbl

ftanding, though fpokcn but ot one parcel of what we know and have by Cbrift i He being the learned Grecians Alpha and Omegjc "Revel, j. 8* Containing more knowledge than all the Letters of their Alphabet put together can exprefs j And His Fear (even tc chat pSST'EMI Dy Vent. 4. 6. that wife and underjlandingpeofle)

* pro 9. 10. b° tn * tTTTtn and *UW1 not only the fiift imperfect beginning,

* Pro. 1. 7. but alfo the chief head, and higheft apex and pinacle of wifdom.

Here we meet with that n*7 Win that fubfiantial knowledge. Prov* 8. 14. and that irohvxoiKtK®- topia, that variegata fapientia* Epbef 3» io. both the belt ground, and the mofi curious embroi. deryk that layeth the fubftantial ground-work of all our happi-nefs and peace, in the hid but holy and unchangeable Counfel of the eternal God \ and difcovers and difplays all the various and glorious manifestations of Gods Wifdom and love in His Son,and to us His Servants, from election to redemption, juftification, adoption, fanclificatioHi till it rifeth up at lait to glorification. And doth this then fall lower than this, to twtfiyjr tyis yv»ff&a< in the

2 Cor. 3.9. Text. Doth not the knowledge of Cbrijljefus cur Lord fas our Apofile faid in another refpectj exceed in glory.

More particularly. The furpafling excellency of this kttowledge above all other may be confidered in refpeft ot

Author. 1. The Author of it, who is God and Chiifr himfelf, both ob-

jeSum and principium intclligendi- Both Word, and.Prophet, as well as Sacrifice and Prieft. The Adamant pohfhed with its own duti, and Heaven feen only by its own light. Chrift by the illumination of his own fpirit, being a fpirit both of revelation to unbare the object, and of wifdom to enligh'en the eye. Epb. 1. 17. You may know from whence this knowledge comes. 1. By whither it goe e , in tantum afcendit quantum defcendit, it refts not fas the River to the Sea J till ir get to Heaven at lait, and therefore from thence it came at nrft. 2. By

2. By whom it inftru&s 7* tHffi&> Matth* 11. 25. t« fi«g^. 1 Cor. i» 27. makes ffo^j learned, and even /w// n?ip tofalvation. And who will wonder that ez/ew Saul is amongtbe Prophets, il (W be their Father, i £*/». 10, n, 12, 13* It was no other than the Wonderful Counfelhur that could enable a few Fifhermen and others whom the learned Greeks would call Barbarians * and*&*ivh Ai& Idiots to confute and convert a then learned World, and in after* ?*?5**f* times the weaker Sex and weaker parts to non-plus greatelt Schol- doth'itoeiiju larsj and to this day poor weak fimple-hearted Christians to piatonicus, know that of the myjiery ofChrifl, and the graces and comforts ftilc John th§ of His Spirit, which many great Clerkf are ignorant of. And all Evangdift. this becaufe they are 0*o<M<fWIo/, taught of God, and the other civToftt clkIoi , that have learnt of them/elves : And then, by the better ma[ler, you may eafily judge who is like to prove the better Scholar.

If you fay, But doth not all knowledge agree in this, that all Ob]* ' comes down from the Father of light . ? James i* 17.

I anfwer yes: and yet the fame Apoflle could, Cap. 3. 17. fpeak Anfi of a ffopa AvuQiVi a wifdom from above, and diilinguilh it from another fort, v. 15. whofe fpring-head lay lower, fo that although all lawful knowledge comes from God, yet there are upper and nether fprings.

Other knowledge.

Either coming from God as a Creator 1 this as a Redeemer,

Or that from him as a teacher by way of common illumination » this from him as our head by the grace of union, in which fenfe he Mr. Perf^mi is faid to be made of God to us wifdom. 1 Cor. 1.30.

This immediately infufed. That's donum, that by ordinary means and our own ftudy and induftry is acquifnnm. Now infu-fed habits exceed them that are acquired: and that knowledge is more full and clear which we have of God's teaching ihm that which we have of our own learning. Daniel is ten times wifer than all the Magicians, Cap. 1 20. One (hower from Heaven will fill our Pools more than many Buckets of our own drawing. So that Elihu fets a Nun ficut upon it. Shires none teacheth li e God. Job 36. 22. Nor is there any learning like that which God thus teacheth, which is the firft vv%&x*> or Excellency namely in regard of the Author of it.

2. In regard of the matter and fubjeft o£ it, which ufethto in* Matter* noble the faculty and fcience that is converfant about it. And this alio is God and Cbrijl again. Johniy.%* their Natures, Attributes,

G Goun'fcls,

Counfels, Works, not only of Creation, but of Redemption : and which of thofe two are the greater works? And which therefore the more noble ftudy ? The former the Philofopher is taken tip and puzled with yWV HO ^id Job* Cap. 26* v. 14. what poor (hor: broken ends are thty of knowledge which the ableft in thofe faculties attain to s in which Galileus with his glafs is (hort- lighted, and Ariftotle (whom after ages have defpaired to exceed, and not dared to contradict) in his Problems chufeth rather to content him-felf with Queries than to venture upon Refolutions and Determinations* But a greater even in this kind than driftotle, nay than Solomon is here : and matfers of higher fpeculation, and more Divine Contemplation. God became mans Man born of a Virgin* Here you may fee Life Vying-, and yet when dead reviving. I cannot fay all that is, nor may I all I can. The great VoUor of the Gentiles*, when he cannot found the bottom, (lands by the brink and cries, « Bo£9©-. 0 the depth of the riches both of the knowledge andwifdom of God: how mjearchable are his judgments , and his ways paft finding out. Rom* 11.33. Here are judgments unfearch-able\ nay richesof grace inferutable* Ephef 3.8. Peace pajjingm*. demanding. Phil, 4.7. 7. joy unfpeatable- 1 Pet. 1.8. glory unutterable* 2 Cor* 12.4. light unapproachable* 1 'lim 6* 16. here are thofe rrnn OH the great things of the law* Hof 8.12. Here thofe t* piy&h£tL <r* 0«*> the wondrous things of God and Jefus Chrifiy whofe Name is Wonderful* Ifa*c>*6* all he was, and did, and fuffered, a miracle. The Apoltle hath fummed it all up, and calls it ply* pvsYitiov* I'lim*^* 16* a great myflery* He indeed there faith,that it was believed in the world.But it was by them who were above the World, in whom faith exceeded reafon, and humility difcovered wifdom in that in which the Greeks proud learning could fee nothing but foolijhwfs, fo much wifer is the foolifoncfspj God than the wijdom of man: and fo much more excellent is the knowledge of Chriji than all other learning, by how much he himfclf, who is the chief leiTon learnt by it, excells all other things, who is All in &////, and therefore without him all elfe is juft nothing. Properties, 3. A third, fourth, and fifth excellency of this knowledge,

Effects, Ends; might be (hewn in its frepmie/, and in the effctts it produceth,and in the end it leads to, which three, the both poiitive and comparative goodnefs of any thing is wont to be judged by, which I have not time diftincvrJy and at large to profecute, but muft call all thefe furfrages into one Urn, and read fo many of them as the time wall peimitj and as they come to hand. 1. This

1. This is found and fubflantial knowledge. Vrov. 2.7. as do-fing with the fubftantial wijdom otGod > whereas our other great-eft wifdom is often vain. 1 C 0 r. 3. 20. and much of our know-ledge, nil HJH fcientia ventofa, an aiery vapouring wind. Job 15. 2. and many of our ftudies both in younger and riper years, no better than Elians yj^** *v'** e °H-*'T&> in which we lofe our time, and if at laft we find not the way to repent of it, may come to loft out felves too.

2.1t's fure and certain.ln other ftudies we walk much in the dark, clfe Job had not been fo foon pofed, or we fo much pu&led as we are ibmetimes to come to a clear Vemonfiration. What a claming was there between the Academicks and Stoichj, about this §hf£re» Whether all our knowledge were Science or Opinion? yea, and mLaBant, /. $; many things that we think we know, how oft is a Pythagorean c ' $» 4» iv\h ¥?*, the authority of a fallible m*/rVr rather than the truth of the /eflfof, that which our knowledge is laftly refolved into ? But here, we have Chrift the faithful witnefs* Revel. 1. 5. the holy Ghoft afpirit of truth* John 14.17. the Scripture a mod fure word. 2 Pet. 1. 19. that here to hz a Sceptic}^ is to be an Atheiji^ whWft faith is above Science, and belief above Vemonftration, fallens on that which Reafon cannot reach, believes that which it felf cannot prove, and adheres to that which fenfe contradicts, comes to an iy&vTippnTos without contradiction. Hub 7 7. to an o[jiQKoy\i[jLtvas without controverfie. 1 < lim. 3. 16. nay to a ataSt©* tw* *M&(poei*s to a rich full fiil of ajfurame, without fo much as the leaft Humbling fcrupling doubt. Col. 2. 2.

3. It's an experimental knowledge , following upon pardon (they {hall kyow. for I will forgive) Jer. 31. 34. and knowledge by remiflion. Lu\e i.yj* and joined with fenfe. Philip- 1.9. fo that we fee */;? promifed Land, not as £» * A/j/>, but as Travellers that have been there with the Samaritans* John 4. 42. we believe not becanfe others have told us (which yet moft mens knowledge ofChrilt is refolved into) but upon eur own knowledge y and that knowledge upon our fenfe and experience-, as Jab, I have heard of thee by the hearing of the tar, but now mine eyefeeth thee- Chap. 42. 5. I hear and I fee, I fee and I feel, an J I {eel more than I can exprefs or fully understand. I have found God to me what he hath faid in his word : and there is that in my heart which contradicts fuchandfuchfalfe Do&rincs that are contrary to it > fo that even when my head is fo weak that 1 cannot fometimes anfwer the Cavillers argument, yet mine heart from an imnsexijlens, denies the

C 2 Conclufion*

a a The Firfi SERMON

<'.onclufion> that when I come to read and hear the word, it's like two men reading of two Copies of the fame evidence. The original I find in my Bible, and the Counterpane I find in my heart,and thereforedare/rgtf it andftalit witbmybloud. O happy Minitters! if we from our own hearts we could (peak to the hearts of our people, could (ay with the Pfalmijl, Come and hear all ye that fiar God, and J will declare what he hath done fur my /<?*//, and wuhChriit. John 3. 11. rre fpeak^what we k#ow, and with the Apofile, what we have heard andfien, and our hands have handled of the wordoflife^ that declare we unto you, John 1.3. O that we never fpake of that which we are lealt acquainted with,and againft that fin which it may be we are notorious for! If fo, however we may preach Chrift* yet certainly we do not favingly know Cbrift* for this excellent knowledge is an experimental knowledge.

4. And from all the three former in the 4th place, it comes to

be truly delightful and fully fatisfadtory, and in which the mind

doth fully acquiefce, as Ariftotle faith, hteHecluseft inquiete* In

other ftudies the mind is reftlefs, and its difquiiltions endlefs * the

vaftnefs of its capacity not being able to be filled up with the fulleft

view of inferioui objedb, but here meeting with an infinite God,

and his infinite wifdom, juftice and mercy in Chrift, the largeft

VelTcl is filled up to the brim in this Ocean s the wavering Needle

is fixt, and the ZWehath found a flaw where to refi thefole of her

foot > fits down,(and with Peter when he faw Chrift transfigured

Mattb. 17. 4.) faith, Its good to be bere> is fatisfied in all its

defires.

Btclef. 1. 1$, And, let me add, is more than fatisfied for all its pains. Solo-

M* &c* c.2. mm j n a ]l his other Enquiries, confined he dealt with folly and

**' 2 « madnefs^ndm the dole found nothing but vanity and vexation,

fo that he comes to hate all his labour, and to repent of all his

pains i as we (hall of all our other ltudies, if with them we fiudy

not favingly to hyow Chriji*

I acknowledge indeed that a ferious ftudent in other arts takes great content in that very fearch, and much more in the finding out of fome truth, which lay in the dark, and he was much fet upon, and this not only in more ("olid Vemonjirations (and then Archimedes as well apaid Cries out with his Eyj,»u«t) but fometimes even in fome minim Criticifm, as I remember the learned Cafaubon in his Annotations upon Athzneus hitting (as he thought) upon the true notion of a certain Greek Word, profelTeth that the con-tentthathe found therein, and fuch like, was a fullfatisfacfrion for all his pains in all his itudks, But

Bat alas! what is fuch a word to the EiTential Word of God! what is Archimedes his Cylinder to Jefus Chrift ? or what's his tfon*d, 'o the farisfa&ion of the Spoufe fic\ (not of other queflions, as i Tim. 6. 4. but^) oflove. Cant* 3. 4. when (he had found her loft Saviour! If it be Co pleafant a thing, to fee the Sun* Ecclef 11.7. what is it to behold the fun of Righteoufnefs ? If the top of Heavens joys be from an open-faced Vifion,then, even thefe glimp-fes, chough but as in a glafs, and through the Lattefs, fets the f avilhed Soul on the higheit Pinacle of content and comfort, which it can be here lifted up to.

<, Which" leads me to the lafir excellency of this Divine Knowledge, and it's the un valuable benefit and profit of it. The pleating itch of delight oft-times accompanieth other ftudies which are moft vain and ufelefs, and in the upfhot mifchievous. But, gui tnifcuit mile dulct, is an Artifl indeed. The wife man is profitable to himfelf (faith Eliphaz, Job 22.2.J and here, Quifruttuofa> nonquimultafcit,fapit, which made Laclantius adventure upon a bold comparifon between the vulgar Idiot, and the great Scholar, & made him bold to conclude,?/**x/^t interdum vulgus, quia tan-turn quantum opus ejifapit, becaufe the one knows though but little, yet whats profitable to his purpofe: the other upon his great ftudies and readings, or Common-Place-Book like a rich treafury top-ful of Notions, is a Dictionary of Words, and a Bibliotheca mafe- Mofatmso* riarum (as he called his Book) a whole Library of learning , but fealed up with this Motto on if. Cui bono ? Neither Preis nor Pulpit himfelf or others better'd, but often wronged by it s many a full-ftuft Scholar being a very empty ufelefs man, whilft he ftudieth more Sciences than Arts, and fodefires only to know, and fo in infinitum, without end, to no end, knowing more than he either gets, or doth any good with. _

But Solomon who was the wifeft man, and therefore beft knew -wherein wifdomsgreateft excellency lay, faith, Wifdom is profita-. ble to duett, Ecclef 10. 10. andFrov. 14. 8. that the wifdom of the prudent is to dinti his way s not to be fluttering about every thing, * as the Butterfly about every flower, and fo be fomethtng in every thin*, and nothing to purpofe in any thing, but (as Plato in his 7heag.es well mews) to know my <«A/oi/ %§yop, and that I may get and do fome good by it, as the Bee that lies and facks the Flower from which fhe may get Honey to her Hive. I this is properly^ chrcn. 30. good knowledge. VfaU 119. 66. and in this above all the faving 22. knowledge of Chrift excells. The fruit of the tm of knowledge had

*4

i Cor. i, -21. -■JLm* I.

The Firft S E R M O N

this double bait of pleafure and profit. Gen*%* 6. but an booi^ withal, that took her who was taken with it. But in this kftowledge of the tree oflife> there's the bait without the book- Milk, andWine. Ifa* 55. i« and no poyfon in either i greateft pleafure and profit mixt together, making hjppy> and adding no forruw with it* Let me name a few particulars.

1. By this knowledge of Chri(l we come to the belt knowledge both of God and our felves.

Of GW, for his glory and beauty is moft feen in the face ofJe-fus Chrift. 2 Cor* 4. 6. The Father here is heft, is only kporvn by the Son. In the Creatures we behold his foot- fteps, but here bis images even the exprefs image of His Perfon* Hebr* 1.3. In the Law his Holiness and Juftice, efpecially looked our. In Chrift and his Gofpel ftune forth Holinefs, Juftice, Mercy, all and altogether, and all in their perfection, and of all his mercy moft, by which he would be moft known to his people j the vail is nothing to the face uncovered* 2 Cor. 3.

Of our felves*

Oat fins by his fufferings. No way for the more full fearching of our bloudy wound comparable to the confidering that Plaifter of his bloudy which was Jhed to heal it.

Our Duty* We have no ftronger inducement, nor fairer Copy of doing and fufTering, than to confider what our Lord Jefus Chrift hath done and furTered before us, and for us. In all which our true Abimelecb Father: King faith (as that other did. Judge 9* 48O Look^ on me, and do likewife*

2. A fecond benefit of this knowledge is, that it's a travsferming knowledge* 2 Cor* 3. 18. whilft we are looking into the glafs, we are changed into the image* IntelleUus fit idtm cum objtCto. The Eye and man is made like that he look/ on- Here, as in the ftory of the brazen ferpent, a Ioq\ heals, and the man f with Ntbuch.idnczzar* Van* 4. 34, 36.J ceafeth to be a beaft, when he comes to his under-(landing* This knowledge and wifdom joins practice with notion, and moral venues with intellectual, is, not it felf only Heavenly and fpirituaU Col* i.p. pure and peaceable* Jam. 3. 17. but (which is more) makes usfo. But lodoth no othet knowledge, I mean the knowledge or no other things, or Tome other kind of knowledge of Jefus Chrijl.

For the knowledge of other things like the Glow-worm, hath more light than heat in it > as he laid of the Philosophers Books, animum non dant quia non babent* Solomon's experience in this

kind

kind told him, that whit was crooked could not this way be made flraight, anJ Paul tells us.Rom. i. 21, 22. c^c. how brutiln the molt knowing Heathens had then proved, as after-ages and Authors do hold forth their greateft Philofophers defiled with fouleft Lulls, Solem d^inv not Socrates himfelfexempted. Per canem&anferemdejerare^nd Koirm apud gaUum JEj'uhpio were none of his Beauties, and others matter of ^ lM * r jhum, his louleft bleniifhes. The Apoltle, ilim.6.9. calls them foolijh d^«SJ1! lu/is, but yet fuch as the ableft of thofe Sons of wifdom were dif- mium. La-honoured and defiled with. 8ant. 1. 3. <•,

And for others, who by the preaching of the Gofpel come to 2 °' fome kind of knowledge of Chrifc i truly oft-times the light they inc Gnoftick have is fo far from directing them in the way, that by it they take would be fo advantage to run the more out of it, like them. 2 Pet. 2. 21, 22. ca,I 5 d f ro[n that proved Dogs and Swine for filth and rage, even after the *^ cir P retcnc knowledge of the ways ofright eoufhefs^none uilng to be more loath- knowledge i fomly filthy, or defperately mad againil Chrill than they who the things of have been enlightned toffee only fo much of Chrift as to make Gocl; buc fo their foar eyes fmart, and themfelves fret and blafpheme. Thole ^} J as that fQTi&ivIti) Hebr. 6. 4. commit that irrecoverable fin, and the Dc- more proper vil is a Serpent as well for his venom as his fubtilty. Very knowing name of Bor men, yet known for many notorious milcarriages ("their Lulls ii **"'*» Au c Um fing up againlt their Gonfciences, and their pra&ice quite croiling^' ****** their lightj have been no great Grangers, either in the Worlds or in the Churches of Chrill. -

3. In particular, this is an humbling knowledge,which to be faid of any other knowledge would be little lefs than comradiUio in adjefto, fox Paul faith, Knowledge puffs up ■• 1 Cor. 8. 1. who himfelf had a pricks inthe fitjh to prick that Bladder, that it might not fwell with abundance of Revelations. 2 Cor. 12. 7. Other r things, as profits, pleafures and the like, are too low for a wile man to Hand on tip-toes upon : He accounts it but childifh for any to account himfelf fine for fuch gayes and brouches: yea, but knowledge and learning is a more Divine fpark, and hath in it* ("he thinks) that which is worth being proud of* and out of that pride oft-times accounts Chrijl and his Ordinances and ways foelijhntfs. 1 Cor. 1. 23.

But the more that thou favingly knowell Chrift, the better thoti ■ wilt know thy felf, and that (1 am lure) will ever be with better thoughts of him, and worfeofthy felf, as Job when he feethGod, he abhors himfelf. Cap. 42.4, 5* Peter knowing it was the Lord that ' was prefent) cafa[himfelf down into the Sea* John 21.7. and the

Saints

t$ TbeFirft SERMON

1 Saints and Angels in Heaven whilft they have neareft acccfs, and fulleft view, Hand at a mod reverential diftance.

4. Fourthly, and Iaftof all, (which is the upftiot of all) this is a faving knowledge, that makes us wife to fahation. '2 Tim. 3. 15.

1. That makes us pleafwg to God. Hebr. n. 6. and juftifietb us before God. If*. 53. u. which other learning and knowledge not fan&ified and fubdued by this comes crofs to, but always falls fhortof, for (whatever it may to others, yefas our Apoftle faith of meat, 1 Cor. 8» 8.J it commendeth us not to God* Nonenimab to peritia, fid fides exigitur. It may indeed -make our faces Jhine more bright before men. Ecclef.S. 1. but we are never the more amiable for it in God's Eye, if he do not look upon us in the face of Jefus Cbrifl: and therefore it is, that whilll to babes and children his Son is revealed, Mattb. 11. 25. there are but few of thefe great wife men that are called unto this marvellous light. 1 Cor. 1. .26* But on the contrary rather as they by reafon of their pride are ufually at odds with him, fo he (who ufeth to refifl the proud) hath a controverfie efpecially with them (with the wife men of Edom. Obad. v.j, %') and accordingly is wont purpolely to fee himfelf to befool fuch Abitopbels in their Counfels^ and to take fuch Foxes in their own craftinefs, that fo he may caft down thofe Aoyt<T[jiv{, Ixvptoptfl*)^®^* an d yofitJL&la. 2 Cor* 10. 4, 5* tna ^ " e may bring 0// into Captivity to the obedience of Cbrifl.

2. But, to end all, feeing God himfelf. Vcut, 32. 29. accounts it the higheft point of wilclom to confider the latter end, herein above all appears moil: eminently this TovVsftx°»s the fuperemi-nency of this faving knowledge of Cbrifl. That it layetb in for death, and providetbfor eternity.

Now in Death all thy other learning, which thou hafx fpent fo much rime and pains for, is quite loft. Thy bark is fplit, in which all thy treafure was (lowed > nor is there more treafure funk in the Sea, than there is learning buried in fome great Scholars Graves, which is a great lofs to the Church, State, nay it may be to the •whole World, and yet may be the greatelt to themfelves. whatever their Notes may do to others, fuch Notions will not then help themfelves: fo that in cafe by that time they have got no better learning '•, the hard Students Candle, which was wont to out-watch the longeft night, will grow dim in that Evening, and burn blew in that damp, yea and quite go out in that darknefs. And fo notwithftanding all thofe former fpaiks ( more precious than

thofc

thofeof Diamonds) he may then lie down with farrow. (Ifa. 50 11.) with this Motto on his Study-Door. gjhtalis art if ex pereo ! the knowing man not then knowing what will become of his Soul, gW nunc abibisin locos ? or if he do, the more is his grief, when with angui(h and horror he thinks and faith , furgunt in-dofti&rapiunt tozlum. I repeat not what followeth in the fen-tence, as defiring it may never overtake any of us in thofe ftraits* But wo to us if it do.

But the more bklTed therefore is this more excellent knowledge^ that we now fpeak of which is not fo much a tree of knowledge, as a tree of life, and is therefore called eternal life- John 17.3, by which my Soul lives in death, that I can tell what to do, when other far more learned men are at their wits end : that in mine evening I may have light. Zech. i^.'J. whilft others far more fharp-fighted (tumble in that dark entry into outer darhpefsiot ever. O give me that fweetBird that will fing in fuch a Winter, that lamp of a wife Virgin, that will burn clear at midnight j that Matth. 2$. 6 0 torch which will not light my body to the Grave, but my Soul to 7> 8. Heaven. 1, this, this is the light of life. John 8. 12. by which, when my bodily eye grows dim, and upon my eyelids fits the gloomy 7*b *&• | ^»j jhadotv of death* I may then lift up an Eye of faith wich Steven at the very point of Death. Atlj, 56. and then fee Chrift more clearly, and know much of him more fully than ever before, as it is related of Oecolampadius, upon his Death-Bed, being-asked Mylii Apoph-whether the light of the Candle troubled him, laying his hand on thegmata mo~ his bread faid, Hie abunde lucis eft, or with Laurentixs. At Nax rientiHmt mea tenebras non habet. The more darknefs without, the more light within > when the Curtains are drawn, Chrift more un-vailed j and when the dying body fmells now of the Earth to which it is finking, the Divine Soul (m in rogo Imperatorum) favours of Heaven, to which it is afcending with a fa re we 1-faith, and welcom-Vifion, no more to fee Chrift, as here , through a glafs darkly, but face to face V to kyow him no more in part, but 1 Cor, 1 3. 12* even as 1 am known. I dole mine eyes to fee my Saviour, and like old Simeon lay down my head in my Fathers bofom,with his Nunc dimittis. Now Lord let thy fervant depart in peace^ for mine eyes ; have feen tbyfalvation.-

THE Text had two parts. 1. The Purchafe, 7I u'n^ov Iyu yva<ns>t , the excellent lT - Sermorr knowledge of Chrift Jefut our Lord. 2. The price that our Apo- I^Jo$Jl

" )

t g 'TheSecond SERMON

file was chearfully willing to come up fo,that he might compafs if, ny*tAdii vrJvl* £w^iety, he accounted all things lofs^ that he might gain it*

in the handling the former part the laft time I endeavoured as I was able (though infinitely under its worth) to hold forth and commend to you the fupereminent excellency of the faving knowledge ofChrift above all other things, and all other knowledge what-focver. But as (they fay) the Jews are now wont, when ever they build an Houfe to leave fome part of it imperfect in reference to Jerufalems ruins which they would remember, fo in all our largeft difcourfes of Chrilt and his Excellencies of riecefllty fome-thing, yea much mull be left unfaid , becaufe there is infinitely

5 Khg.io. 7. more than we can comprehend : the half of our Solomons glory will never he told. Here the moft copious and fluent Orator mult clofe his imperfect fpeech with a Dicebam inlread of a Vixi i and draw the Curtain of iilence over tho'fe eiyA^kvla. > which he cannot draw and fet out to the life. And yet it's good digging deeper in fuch golden Mines,and another hour would be wellipent in viewing and admiring that infinite excellency,which in Heaven we (hall be adoring to Eternity. Should we lanch out, we may foon be fwallowed up in that bottomlefs Ocean. And therefore for this time let us rather draw the net to the f3 ore, and in the fecond ap-plicatory part of the Text fee what we have talyn, or whether our felves rather be fo taken with an holy admiration and deiire of it, that with our Apofile we can be willing to fujfez the lufs of all for it, 9 A\ha p\v*y yi >y yea doubtlefs, and I count all things as lojsfor the excellency of the knowledge of Chr ill Jefus my Lord* And if that be iuch a tranfeendent excellent knowledge.

Ufe 1. Firft, How low fhould the confideration oi it lay even Scho-

lars of the higheft form in their thoughts and eftimate of all their other knowledge in comparifon of it ! and of themfelves as long as they fall fhort of it. Btholdthe height of the Stars,hjw high

Cap. 22.12. thiy are! laid Elipbaz to Job: But it was that he might have more lowly thoughts of himfelf. And when we look up and fee how high Heaven is above, we cannot but think what poor low things we are in the Ant-hill here beneath. Yea by how much more exactly the Aflronomer by his inftrument can take the height of Sun or Star, by fo much the more fully he apprehends at what a wonderful dittance he and the higheft Mountain of the whole Earth is under ir. O that the confideration of this high tran-fcending excellency0} the l^.owledge ofChrifl might help us (though

not

not to low tb oughts of learning yet) to more lowly thoughts of 'our fclv lotwi Handing all our other knowledge, that the daze-ling brij he fun of Righteoufnefs might at leaft fo far blind us, as /uieprideffom us: pride,which is the great learned mans greateft and dangeroufeft fnare, in which by reafon of his learning and knowledge he is eafilieft ta^en^ and by which he is jtnoft of all hindred from this more excellent knowledge of J'efus Chrift.

i. Ntoft eafily taken with \t-> it being a very hard thing to be a \norving man^ and not to hpow it-> to be learned and bumble together i for the King of Tyre to be as wife as Daniel, and not to be as E^e\. 28. 2,3. proud as Lucifer* 'Hyvaxris (pwiii, knowledge puffs up faith the Apoftle, 1 Cor* 8. 1. and ufually the more aiery and empty the knowledge is, it makes the bladder fwell the more. The Devil is a very knowing and a very proud Creature. The molt learned Philofophers and wifeft Statefmen amongft theHeathen,have been noted for pride i vain-glory and an impotent defire ofapplaufe being accounted by them a piece of gallantry rather than a vice. And although by Chriftians it cannot but be accounted a fin, yet even amongft them fuch as excel others in knowledge are oft known by it. The more able in this kind of old were very ready to defpife tbeweak^-i and to over-look them which were under them. Rom. 14. 3. The fupetcilium with which the great Rab-biesdefpifed the poor ignorant people that kitew not the pundlilioes oftheijw?. John 7. 49. and the Typhus of many of our great Criticks, who account themfelves the greateft (if not the only Scholars) plainly fhew, that as it was an hand of pride which was lift up at firft to the tree of l^iowledge y fo it is a fruity which hath been very ready to grow upon that tree ever fince. To have high parts and a lowly hearty is a rare temper, moil excellent, but feldom met with. A man cannot look upward and downward together. Happy were it that even the man of God to all his other learning could add this skill, whilft with one eye he is foaring aloft in higheft fpeculations, at the fame time he could look fo low as to fee himfelf and all other learning nothing, but folly in com-parifon of this more excellent knowledge, becaufe as pride ririt is the Scholars fpecial fnare, in which he is eafilieft taken. So

2. That whereby he is mod hindred from this faving knowledge of Jefuj Chriji , whether we coniider it on Gods part or our own.

v OnGodsj who takes nopleafure to communicate Himfelf in

D 2 &

so The Second SERMON

fo precious a mercy to a proud Creature. The Scripture faitb he

beholds fucb afar off. FfaU 138. 6. and then they will be as far

from beholding Chrift in any nearer approach. Nay that he refifts

If*. 29. i<. them* James 4. 6. and what advance can Balaam make when an

Km. 1.11 Angel, can thefe when God ft and J to refill them ? The Apoftle in

22. 1 Cor. 1. hisEpililes to thcKomans and Corinthians, fully (hews, how God

19,20, 21. blafted all thofe high-conceited, great learned men of old, ** eu$U 9

*** yePW* 7 *^) ** w^Mis) whether Philologies or Philofophers,

Grdtiiu. natural or moral, as fome expound thofe three words, avrox*

dfolnea) he brought to nought all their wifdom, that as learned and

profound as they were, IfAa^v^etv^ ip&TtL.ahfcLv, when they pro-

feffed themfelves wife, they became fools, when they proved fo proud

as to account tht Gofpel foolifhnefs i and notwithstanding all their

depth and folidity they became molt vain , vanished quite away

into meer emptinefc, were fwoln empty Bladders.

Kiyins Qinfias %^Kioi etc*©/.

in the wifdom of God, by wifdjxn could not come to the knowledge of God i but proved mo(t vain and corrupt when they endeavoured to be mod accurate, as its obferved, that Ariftotle fpeaksmore wide of God in his Acroamatickj than in his Exoterickj, and in after-times how dull and arid fome Schoolmen and other Writers are in the more fpirkual truths about Jefus Chrift and the Power of Godlinefs, who were moftfubtle and acute in other fpeculations : the faving knowledge of a crucified Cbriji futing beft with that Ghriftian heart, in which proud conceits of thefe carnal excellencies Jam. 4. 6. &?z crucified, and God delighting to give grace to tht bumble, and FfaU 25.9. promifing the meek^ that he will teach them his ways. In (ome low Vault (they fay) they may fee Heaven more diirin&ly than they that are on the upper ground.I am fure the more lowly the heart is, Matth. n. the higher pitch it rifcth to of the Cdv'wgtyiowledg ofhim,who bad 25. ad 30. us learn ot him to be meek and W/y,prcfemly after he had thanked his Father that he had hid thofe things from the wife and prudent, and bad revealed them to babes. Babes in humility do here prove men in underftanding. It was a Pifcatoriafimplicitas, that at tirft made the belt Preacher, and a like ilmple-hearted lowlinefs of fpi-rit is yet and will ever be a great help to make the bell Scholar, efpecially in this piece of learning of the excellent knowledge of Jefus Chrift, who is ever ready to teach them moft,who acknowledge themfelves to know leair, as he is wont to be allin all to them who Ezercit.Evan- to themfelves and in themfelves arc nothing. It is Scultetus his ,&!' obfervation of Ofiander, and fome other like him, that ufually

duloMaxloi are wont to be very proud > but all may obferve, that they who are eeo',ft'cfajc7oJ of all, are molt humble. Socrates did not know the lets, becauie he profeiTld he fytew nothing, nor was Agar any whit the more unlearned, becaufe he acknowledged he was more brutijh than any man. Prov. 30. 2. Some think he was Ithiel and Vcafs Tutour, who are there mentioned. That I cannot fay. But this I may, that a man of his htsmble temper rs the fitteft Scholar for Jefus Chrifi, whofas others thinkj is llgnified by that Ithiel and Veal s fo that we have not more need to be ftu-dious, if we would be learned, than to be humble if we would be made wife tofalvation i becaufe pride on the one iide makes God unwilling to teach us,

2. And us on the other, as unwilling to learn of him. Pride may poffibly prick us on to learn other things, but it's an humble heart only that knowing its own blindnefs and darkneft (ends a man to School that he may learn JefusChrifU forfelfulnefs (as an intus exiftens) hinders us from taking in the fulnefs of r hrift, as the Jews going about to eilablifls their own righteoufttfs didnoifub-mit to the righteoufnefs of God* Rom* 10. 3. and the thoughts of their own freedom hindred them from accepting true liberty by Chrifl- John 8. 33. fo conceit of our own learning and witdom fb prepoiTUTeth the heart, that it prejudiceth it agamli the faving knowledge of Chrill,fo that his Gofpel to the learned Greeks is no better than f00lifhnefi. iCor. 1.23. and with the-great Rabbies^ •

they are but the curjed Ideots which tytow not the law, who believe inChrift. John 7. 48,49. The higheft and hardeft LefTons in Chriits School, as Self-Denial, Taking up the Croft, and the like ; being diametrically oppoiife to the main Principles of that $&tn-pa,7n< c-cLfKQS) which therefore (lands out in Enmity againji them* Rom. 8. 7» and becaufe it looks at them as iilly and poor low notions, rit only for mean and low fpirits and apprehenlions, doth not more hate them than defpife them, as Michael did David fox 2 Sam. 6.16, dancing before the Ark^-, and told him in plain terns that he played 20. but the foolifh Morice-Dancer in fo doing, as the wife men of the World are wont fo far to mike ufe of Religion as may countenance their defigns, but (they fay) they will not follow it too near at the heels^ left it faould dajh out their brains. And fo P. Martyr and Veodate^ expound thofe fearchings of heart about Reuben, offrfa J. i$* their being wife Statefmen, but therefore fo wife, as they would l6 ' not foolifnly adventure for God and his people. It's a very bitter Pill, and hardly fwallowed, that a man who is in notation for Ecclef. 10. i.

wifdom^

rft

Ail 26. 24. I Cor, 1. 21.

As the Dunghill Cock did -he Pearl,

s.Cor. 3.-2. Jb 1$. 8.

!. 3. 5.

fbjf, I i.e. i,

'jQO 2,6. 2y.

37. 15, lr

&c. doft thou know ? and doll thou know ? and fo c. ;c, 4. s, I.

The Second SERMON

ivifHom, fhould out of zeal to God, and in obedience to his word, do that which the World would call him a fool Tor his labour j or that a very learned and great-read man (as Paul even in the judgment of his Enemies, in this kind ufq\ ad invidiam, rarely eminent,) for him. 1 Cor. 2. 1. to preach not fo loftily as to give Felix oqw-iron to fay, that much learning nude him mad : but fo plainly, as other learned men might count it the folijhncfs of preaching, here is always a trial, and too often a fnare, which he is a happy man, that is not taken in.

For the Devil too well knows how precious and ufeful a talent knowledge and learningis, and therefore he labours.

1. Either to bring men to negk& if, as they that dote upon ho-nours,profitsand pleafures, that have more of the brute than the man in them. Such fools bate knowledge. Frov. 1. 22.

2. Or to corrupt \t> fo as God may have nopleafure in it, and no readier way to that than by making them proud of it, as we have it in the inftance of Babylon, and the King of Tyre* lfa % ^]> 10,11. Ezeh^ 27. 2,3,4,5, 6 7 &c*

But, that when God raifeth up our par!s in learning, we do not lift and puff up our hearts with pride, it may be of great ufe to confider.

1. How frequently the Holy Gholi in Scripture blows upon all our wifdomand learning, that he may blaft the "beauty of it and fo keep us from being proud or if, cries, V/oe to them that arc wife in their own Eyes. If a. 5. 21. proclaims it the greatdt foVy to trufl to cur own wifdom* Frcv. 28. 26. warns us not to lean to cur own understanding. Frov. 3. 5. naychargeth us to be fools that w: may be wife. 1 Cor. 3.18. and iht like. And is all this to advance folly? or rather to debate pride. To undervalue learning. No, but fo (new of how little worth it is in corr.parifon of the learning ofCbrifti not fas the Devil blaiphemoufly fuggefrea to Eve) becaufe God envieth us knowledge, but becaufe he would have us fyiow our fehes, and how little able we are ofcurfclves favingly to know him.

2. How blind and ignorant we are by nature- One of the moll quic\-f-,ghtcd Sons of Nature compares us to Eatts. The Scripture to wild Afs-Colts. Job 1 r- i 2. faith it's but a very little that we know of the things of nature. Job 26. 14* and juft nothing of

ings of an higher nature. Job 8.9. that as natural men we dc not, nay we cannot kpaw them* 1 Cor. 2. 14. and when they are fo hid froon us, mould not pride be hid from us to ? when God

ac

asks Job, where is the place ofdarkjhfs. Job 38. ip. may not every natural man lay his hand upon his heart and fay, here Lord.

5. For acquifite knowledge and learning. How exfreamly ignorant greateit Scholars have been of the things of God > The wife men of the Eajl, ( whatever they were called before) began CMwighth then to be truly wife when they came to feek after Chrifr. Matth. ioc ' 2. 1. for other wife there were fome nearer home that were wife to do evil-) who to do good had no understanding* Jer. 4. 22. and therefore the Prophet there, and in the following Chapters all to be- f er , * 2I# ^ fools them. Nicodetnus a Vottor of the Law, could not fay his CV 8,9. techifm. John 3.10. The great Philofophers even in the wifdom of l Godknew not God. 1 Cor. 1. 21. nay, No&u£ Athenas. In Athens it felf was an Altar but to the unknown God, whom ye ignorantly wofjhip, faid Paul. Ad 17. 23 But was it not a bold part of him See Chryfoflm to brand thofe Univerfity-men with Ignorance, who mod aboun- in locum, ded with knowledge? Or, was it not rather ftrange that to them that were fo ftudious and inquifitive after news, v. 21. Goo's Creation of the World, and Chrift, and the Refurreciion (the three firft great Letters in every Chriftians Primier) mould be £«w£g*7* firange things, v* 20. thinking (as fome of ours have obfervedj Selden de Diis that whilir he preached, "Ush % *kxW/v (~v> 18.) the former had s J rlJ ' been a new God, the latter a new (trange Goddefs, which he had propounded to them to be put into their Calendar. But it's no news that Chriji and the true God [hould be miftaken for a ({range God to fuch as are grangers from God, though never fo well acquainted with other literature, of whom is too often verified what Lucan faid of the Vryadcs.

Solis nbfe Veos & ccelifydera vobis, Autfolis nefcire datuc.

There were learned men in England, when yet Mr. Fox hid to his friend, Brother, Brother, Jefus Chriji is not known in England. We think there*s more knowledge in England now than there was then, I fear (though; Chrifr is lefs known, I am furehe is more blafphemed.

4. Nay fourthly, to this purpofe confider, that whilft we here carry this dark houfe of earth about with us» even by grace we know but in part. 1 Cor. 13. p. are but tender-eyed Leah's, and Gen.29.rf. therefore have need of ChriiVs Eye-five, that we may better dif- Re V ,$. 18. cern his beauty and our own deformity, Nay though the Sfoufe.

hath

The Second SERMON

Cant, 4. 1. Brightman in

he.

Ufc 2.

hath Doves Eyes (and they are bright and clear) yet they are ttittr ciucinttos within her locbj : fo that neither her beauty is feen by others, nor doth (he fee the beairy of Chrift fo fully as might be defired. When neareft,we are far from a full view, and when gotten higheft, this tVgjt^ov r7i{ yvooaicos is fo far above us, that if duly considered would lay us low in thoughts of our own underling lownefs, as one that (landing alone thinks himfclf a fall proper man, or by one that's lower than himfelf overlooks himfelf> if by a Giant feeth what a dwarf he is,

5. This I only add, that thofe whom God hath lifted up and advanced to higheft abilities and ferviceablenefs in his Church, he hath been wont firft to lay low in their own Eyes, taken them ofT from their own Legs, let them fee how brutijh. Prov. 30. 2. and how cbildijh. Jer* 1. 6. they are in themfelves, able to know little and to do nothing, that he being acknowledged to be AlU he may have all the praife > they humbled at the full, and he exalted both then and ever after.

Thus the tranfeendent height and excellency oftbeknowkdge of Chrifl fhould lay us all low in our own Eyes.

But (hould withal xaife up all our hearts to higher defires and more earneft endeavours after it -•> to be fure we purchafe this wif-domat any rate, for feeing its fuch fupercminent knowledge, we certainly are fools fo long as we leave it out of the bargain > According to tHe Pfalmifts Prayer, to apply or (as the word is) to bringour hearts to wifdom> PjaU 90. 12. and according.to Solomons direction, above allgettings to get underftanding. Prov* 4. 7. what a greedy but yef holy Covetoufnefs doth St. Anjiin commend Tfaftat. 1. in to us in that exprefilonof his, Capiat quifq\ quod pot eft in quantum peteft^ qui non pot eft 1 nutriat corut poflit, 6*c that every one (hould take what he can, as much as ever he can, and he that is weak fhould labour to grow up to more ftrengtb, that at laft he may carry away more than now he can, was it a BaA/fiist that the man was fick of > that the more he ate the more he hungrtd ? No, but a fpiritual appetite of a divine object, that, (as fire (he moft fpiri-rual ELltment, the more its fed the more it burns, fo) the more that the Divine Soul tafts of this fweetnefs, the more it thirfts and longs for greater fupplies.

1. And this becaufe herein we cannot exceed : for however in fome other Cafes (whilft we follow our own conceits) we may he over wife. Eccief 7. 16. and too much learning hath made .fame nun mad : yetlam fure the more we have learnt of Chrift,

thx

Joan,

the more are we able (withPWj to fpeak the words of truth and febernefs* Acl. 26.24, 25. and no fear of being here ovcr-wifcjm* iefs we could be over-happy : or of going and getting too fail or too far, when Paul who very far advanced, profcfTeth he bad not ^attained. Philip. 3. 12, 13.

2. But the danger on the contrary is in falling (hort, and it's jufl; fo much of eternal lifers it is of the faving knowledge of Jefus Chrift. John 17. 3. Ignorance being Satan's blind, which he lets *ip in our way to life? the mother of Popiih Devotion, but in truth one of the mod dangerous Precipices into irrecoverable deftrucli-on \ for as there is no hitting upon happinefs by a blind pcrad-venture, fo there is no right ordering of our fteps to it,when we -know not,that we are out of the way. what mifchief other fins do usby their greater atrocity and more deadly guilt, the fame ignorance doth fit may be) by leading of us blindfold into the worft of them * for they that walk in the dark, hyow not at what they ftumble. Prov. 4. 19. Or at leaft by cutting off all hope of help, whilft it renders us fenflefs both of remedy and malady, both of the fmart of our wound, and of the way, nay of any need of our Cure. Other fins are like a malignant Feaver, this of ignorance like zjenjlefs Lethargy \ much different, but both deadly. And fo 1 Solomon's Proverb that brings this blind-folded man erring from the way of undemanding, leaveth him in the Congregation of the dead (Prov. 21. 16*) as in an irrecoverable, hopelefs condition. To which purpofe is both that of the Prophet, where God compaflionafely complains, that his peopleperijh for want ofkpow- As likewife ledge.Hof^* 6. and that of Elihu. Job^6. 12. where to die with- fuch other ex-out knowledge is threatned as that which fealeth upon us the bottom- P[ e |T ,ons as lefs pit, fo as never to fee or take hold of the paths of light and ° \' 0t a '$ life, and fo this inward, and at laft that outward darknefs meet 95. 1©. u. and iiedown together for ever. I only add that the defperate-nefs of this danger is aggravated, when this ig^rance is affetlcd, when we are willingly ignorant. 2 Pet. 3.5. as we do not kpow^ fo we will not underhand. Pfal. 82. 5. not only (Imply blind that we cannot, but froward, and (o wink with our ey. 3 S, and will not Jer. 9. 6. fie* Matth. 13-15 And this is the rather to be heeded becaufe too often pra&ited \ no knowledge and wifdem being fo dvfpifed and loathed as this of Chrift, which the Text calls excellent » all other kind of learning, though not alike fancied by all, yet hated by none but by brut fh ignorants that know not the worth of it. That I may ufe Solomons Phrafe, Prov* i- 9. it's an ornament of

E grace

grace to the head, makes us fine, and fo we are both glad and proud of it. Bat it's this true knowledge of Chrift that works grace in the heart, which a corrupt proud heart cannot brook, and therefore doth bate it. Prov* i. 29. and all the means of it, fay unto God, Depart from us, for we defire not the knowledge of thy ways. Job 21. 14. Now of all others thtCe froward fools bating of knowledge the Scripture looks at as a moft dangerous, faith that this their peevifti turning away will flay them* Prov. 1.32. that whilft they bate teifdom, they love death. Prov. 8. 36. and their

£f4*/&.'3$,4i. bidding God depart now will be anfwered with a Depart from me ye cutfed at the I aft day.

And that we may be the more fenfible how neaily we are herein concerned i be pleafed to confider that Ignorance of Chrift is fo much willingly and wilfully affetled, as the proffers of Chrift, and the means and opportunities of the true and faving knowing of him and acquaintance with him are negletted. Now our opportunities in this kind are fair and our advantages great > we had therefore need have our eyes in our head to look about us, that we

FW.17I i<5. prove not like Solomon's fool, that hath a price in his hand, but wants a heart to improve it.

1. As men. For a man without knowledge is unmanned and be* come a beaf* PfaL 49. 20. Anaxagoras faid he was born cesium & folem intueri, to eye the Sun and heaven. Poor man ! that he was fo (hort-fighed as not to have looked higher to the Sun of rights* oufnefs, we are indeed all born to look upward, and it will be too low if it be not as high as God in Jefus Chrift, who ftooped fo low as to become man, that man in and by him might come to know and enjoy God, I confefs that humane reafon cannot at rnft discover Chrift, but being difcovered by faith, it's all reafon that we (hould acknowledge him » nor fhall we (hew our fclves reafonable

Jfa.46. 8. men, unlefs we adore him. He is oao^©-, John* 1. and therefore it is the moft Divine Reafon to believe in him the light which inlightneth every man that cometh into the world- v. 9. and therefore let the Prince ofdarknefs (hut his eyes to thisJighr. But did he for us men and for our falvation come down from heaven, and be-

2 Theft* 4. 17. come incarnate, &c ? O let us that (hall at laft be caught up into the Clouds, to meet him in the air, be caught up in the ipirit, even now whilft we are on earth, with Steven to iee and injoy him in Heaven, feeing we have fuch a fair rife for it as we are men*

2. Especially as we are Cbriftian men, in the clear mirrour of the Gofpel of Chrift, it's expected that with open face we at Jeaft

ihould

fhould come to a more full view of the beauty and glorious ix* cellency of the knowledge of Chrift. Are ye alfo yet without under* (landing ? was our Saviour's (harp check of his dull Difciples. Matth. 15. 16. And have I been fo longtime withyou, andhafi Jahni^i thou not yet kpown me Philip ? was a quickning Item for his un-proficiency. And have not we need of the like Goads in our fides? Hath Chrift been fo much taught, and fo little learnt > fol mane fenedras, and are our eyes yet Chut ? Nay doth the Gofpels Noonday fun (hine ? and are we yet indarknefs ? like Aujiins. Ctci in folepefti I what a terrible thunder-clap is that, and which may awaken us out of our deadeft fleep, and make us open our Eyes, and our Ears tingle. If our Gofpel he hid, its hid in them that are 2 Cor* 4. 5, 4, loft, whofe Eyes the God of this World hath blinded* As mtn^ efpe- 5« daily as Chriftian men ours had need to be enlightned.

3. And yet more particularly as Uuiverfity-men if younger, it's the age in which we uie to learn other things, and why (hould we not then begin to learn Chrift in this morning of our lives, which, ii; a friend to the Mufes, (hould not be a Stranger to Chrift. Perge Seneca Ep.yf; & proper a, ne tibi accidat ut> fenex difcas. It's ill beginning to learn then, but then better than never. At leaft let the old man when his fight grows dim begin to put on his Spedaclesi and if it were no (hame tofome of the Philofophers in old age to go to School to learn that which they had not before ftudied, let it not be deemed a difparagement to the graveft, even then to become Scholars to Chrift, with the ancient is wifdom, faith Job Cap. 12. 1 2. but no faving wifdom unlefs they truly know Chrsft, and Multitude of years (hould teach wifdom faith Elihu* Job 32.7. and no (hame even then to learn wifdom, efpecially this we now fpeak of. But whether young, and fo have but few years paft, or old and fo have but few behind to number, it concerns us all fo to number them, that both forts apply our hearts to wifdem, PfaU 90. 12. whether young or old, as Univerfity men, as learned men it especially concerns us fasfuch) to learn Chrifl, that we may-be made wife tofalvation : for is it not pitty that they who know fo much of other things (hould know fo little of Jefus Chrift ? to be among thofe great wife men of the world, PfaU 2. Io. and yet for want o( kjfling the Son to perijh from the way, v. 1 2. per it i but perituri: a thoufand pities that iuch rare polifhed pieces, fuch curious carved Mercurial Statues tfcould have their end to be burnt in Heb, 6, 8. the fire that never goeth out* Mark_ 9» 45 s

But Ihope better things of you, and things that accompany faha-

E 2 tioni

The third SERMON

thn '•> tbat your other learning will be an introdu&ion to lead you' as the Star did the wife men to Cbrift* Mattb* 2* an under-itep to lift up your defires and endeavours to this jTCfi^oy, this eminently tranfcendent knowledge ofCbrift Jefus our Lord*

St. Maries Jan. 2.1 6}\*

ill I, Serm.

AND for helps hereto.

Job-$2.%.

I. (Trom what hath been before faid) Be bumble if yew would be wife, and learn to know yout felves, if indeed you would ever know Cbrijh The Laodicean *s4ngel, when he thought and faid he was rich, was poor and blind, and flood in need of Chrills eye-falve* Revel, 3. 17, 18. By not hyowingthe plague of our own heart we come not acquainted with the Fbyftcian. But by being fenfible of our own darknefs we comebetrer to fee how marvellous the light of the Sun of rigbteoufnefs is, that can illuminate it. The knowing of our own vail emptinefs helps us to know the infinite miner's ofChrift that can fill it. Thus tbe Lordfilhtb tbe hungry witbgood things, but tbericb be fends empty away. Lukg 1. 53. In a broken glafs you cannot fo well fee yourowrvfaee, but in a broken heart you may bell fee the face of Chrifr.

2. Take heed of grieving the fpirit of Chrift > for though there-be a fpirit in man,yct it } s tbe infpiration of tbe Almighty that gives undemanding in other things. Nor is it any other than the fpirit of Cbrift, who is a fpirit ofwij~dom and Revelation in the things ofChrift. Eph. 1.17,18. Now whilft thou dealejikjndly witb thy-friend, he wiliunbofom himfelf to thee. And Turn you at my reproofs, and 1 will pour out my fpirit unto you, and will make kttown ■my words unto you faith IVifdom. Pro.i. 23. But how can that Spirit breath which we (life ? If thy friend, when offended with thee will notfpeak, then wonder not if thy Comforter grieved by* thee be filent.

3. Solomon fupplies us with a third help, Trov. 13. 20. where he faith, He that walketh witb wife men pall be wife, but a com-

Austtfiin.TraZ}. panion of fools jhall be dejhoyed. A fruitful converting with them

l.tn.Joann. that are acquainted with Chrift by what we (hall both fee of hirrv

in them and hear from them is a great advantage to our better

knowing of him. As inilniverfities there is an air of learnings and

^fSlSSM in th * m Colhdga and Societies founded and ereded, that by the

Jut fjonejttjjimi 1 r a n j • l •

as Quintiltan Conferences and Lectures ot learned men we might gain more ?jlisir.-/.r. c.3. knowledge in feveral Arts and Faculties, or at leait with more fpeed than by our own ftudies h Co in the Church of God where he ^s-fo much tyiowt* TfiU 76* i« in that School ofCbriji the Communion

wunion of Saints » if rightly ordered and improved, there \s%

ftrong breathing of the (pint, where, by others knowledge and

experiences conferred and communicated^ we may come to know

much more of him than fit may be J we mould ever have done

by our own. Thus the wife men of the Eaji, that they might

prove yet wijer, come to Jerufalem to enquire of him. Mattb. 2.

1, 2. and the Spoufe asks the Daughters ofjerujalem of him when

fhe is at a lofsfor him. Cant. 5. 8. and he himfelf when his Pa-

rents bad loft bim^ was found amongft tbe Voclors, bearing them and

asking them quefiions. Lukg 2.46. It's not a little that he gains

who hears much and asks oft, and that not only of Doctors or

others of the higheft Form, but even of Punies in the School of

Chrift « for if we be fent to learn of the Ant. Prov. -6.6. and other

inferiour Creatures. Job 1 2.7, 8. then a mighty ApoUos may pro- AH 18. 26.

fit by an Aquila and Prifcillae's inftru&ion, and the poor ! , oun y^ e : usv ^

try-mans Conference may help on learned Junius his Converilon. tarn Afeipfo

You know who * faidit, a" , in , ?DD"lD7n JQ3' He is a wife f^iptam.

man that can learn fomething of every man : and there is no fueh* Ben, Zoma*

Idiot amongft all tbofe that are made wife to falvation^ bat in fome

thing or other by what he is, faith, or doth/che ableit Christian may "

learn. -S<epe olitor, &c. A } gur faith", there art four things that are

little upon the earth, and yet very wife, and none of fo little efteem Prov. 30. 24^

in the Church, but may teach the beft of us wifdom. The little fin- 2$, fyc %

ger may in fome pofture reach that which the greateft cannot. If

thou wouldlt be rich, thou wouldft receive a Jewel from a weak

hand-, and therefore if either thou beeft wife or wouldlt be wife,

Converfe with them that are made wife to falvation^ with them

rao-ft, of whom we may gain mod, even with the pooreft and

meaneft, becaufe there's none, of whom thou maitt not learn

fomething.

4. Nay learn by teaching, and get by giving, for that's one way better to fee and know Chriitand our felves, by (hewing and holding him out to others. The Matter while he feacheth his Scholar improves himfelf. It's fo in the nature of the thing \ but over and belides by reafon of Gods Bltffmg* As the Nurfes Breafts grow bigger and fuller by giving fuck, and we ufe to feed them-well that our Children might fare the better. •

And therefore.

1. In private converfe let all Chriftians be imparting fomething-; of their knowledge of Chritt, thac they may receive it back again with advantage* Here JV?/ *J h*$t 7/, is a Chiiiiians comma*

tative -

The 7 bird SERMON

tative jujlice* In thisiund to lend, that we may have our own with interest is honeft ufury. At fuch meetings when every one brings his Symbol, all are feafted, and he that invites and entertains others is himfelf a gainer. It's but putting a little water into the Pump that brings up more. When we are mod free and communicative, we drive the beft trade > are never more helped of God than when we help our Brethren, fcHI'llinCBnYTQ. Frov. 11.2$. holds as true in fpirituals as temporals. The liberal foul fly all be made fat, and be that watereth, fhall be alfo watered himjelf

2. In publick adminiftrations let fuch as God hath fitted and called,as they are more defirous to know, be more careful topreach Jtftts Chrifl. They have his promife for their incouragement ^yCTT , ?^O0. they that are wife, or (rather) that make others wife, pall (themfelvesj underhand.

And therefore although I am very far from either countenan-, cing the Lay-Preachers of our days, who pretending moil to the knowledge ofChrift, are fuch Miniflers ofthefpirit that they have all good letters in abomination.

Or, from haftning others that are of themfelves too hafty to fly

from the Univcrfity before (hey be fledg'd, whom not God's call

but their own felf-conceit and oftentimes penury makes Preach-

%&9U p. i$* ers 2 and fpeak Paul's words, but far from his meaning, NeceJJity is

laid upon me, and wo to me if J preach not the GofptU

Or, from the leafl: undervaluing of the Blened Advantages which by continuance in the Univerfity, fuch as wait for a call from God, do in the mean time enjoy of ftoring up knowledge as of other things, foefpecially of Jcfus Chrift, that when called forth, like good Scribes inftrucled unto the Kingdom of Heaven, they may bring out of their treafure things both new and old* Matth* 13. 52.

Yet are wenot to ftand here all the day idle and fcarce at the eleventh hour go into Chrifts Vineyard. Though we fhould be Concha, not Caualis, yet not mean while let the water coirupt in the Ciftcrn, and the well fitted weapon ruft for want of ufing, and all upon pretence of fumilhing our felveswith a greater meafureof knowledge.

But God forbid that we mould be able to learn to know Chrift only in the Univerfity. The Minifters of Chrift in this kind have alfo tfui adv.:nragesin the Country.

1. They there meet wit 1 ^ many exercifesand affli&ions, which whilfl here in the nctt many of us are not expofed to > and fo vtx-

atio

alio dat tntehUum^ vM^Aa p&Qnpetl*-, that fome could tfien fay with Ignatius, wv *fp^*/i^/^*0w7i}*, whatever I learnt before 3 I began then to be Chi^riS Difciple.

2. Thereby they are the more driven very near to God in Prayer s and it is the Key of th'is Treafury : and hence come to more near views in thofe nearer approaches.

3. They have there much to do with men's Souls and Confci-ences, which much advantageth their experience, and advanceth their skill in that fpiritual Anatomy.

4. They have in that their great work (for which none is fuf-^cie^O frequent occailons of feeing and acknowledging their

great weaknefs and emptinefs, and thereby an advantage ofdif- iCor. 12. »; covering Chrifts greater ffrength and fulnefs.

5. And laftly fto return to the thing in hand) they arc engaged in teaching of others, and thereby Ghrift is engaged to teach them, as Paul was therefore comforted of God, that with thofe confolatiom he might better comfort his people., 2 Cor. 1. 4.

Teach that you may learn.

But lludy that you may do both 3 for however now adays every fool will be babling, yet unftudied men are but bad learners, and worfe Teachers. For wifdom mull be ft arched and digged fox as fiver* Prov. 2. 4. and although our poring, of it felf, will not find out fuch a treafure, yet God is ready to fhew it when we are earn* eft to feek, it. Philip was Cent to preach Cbrijl to the Eunuch " when he was at his Book. Aft 8. 26, 28. and when Mary is weeping and feehjng, Chrift appears to her, John 20. 13, 14, 15 Seek^Hebr'. 5; ft therefore if you would find, and ftudy Chrirt if you would know him, view him as you ufe to do him whom you would know,and as the flung man did the brazen ferpent.

Many have laid down Rules for your better profiting in other iludies. Give me leave to point at a few directions tor the more fure attaining to this excellent knowledge in your tludying of

Ckrifi.

1. Lay afide all vain and unlawful ftudies whichdo not only take up the time, which (hould be better fpent in the ltudying o£ r Chrift, but do fo either intangle or debafe the Soul, that they keep out fhe light of the fun of Right eoufnefs. Such are

1. All black Arts, which the Children of light have no infight -■ into. The fun of Righteoufntfs its beams, when they breakout, hum fuch bookf. It's no right courfe by digging in Hell ro find ■< the way to Heaven, or fo have acquaintance wirfi CbrifJ by having (as you are wont to call it) a Familiar, 2, All -

3 1 0"

The Third SERMON

2. All ^4rf/ of Low, all piofane and lafcivious fpeculations, and ftudying ot fuch Books which an-incentives of Luit, and by which the Student becomes ingenio^ffime nequam\ a fnare which youth is frequently taken with \ and it were well if fome that were more gtown up were wholly freed from. But this is one kind of having Spkef. $. ii. fellorvjhip with the unfruitful works of darkycfi : and which leads off from acquaintance with Chrilt. For the Books which for the prefent we read are wont to leave a tindture and impreffion upon the fpirit of the Reader, efpecially if his judgment be weak, as ours in younger years are not very ftrong. And of this make this trial, whether when you have been greedy in reading fuch Books you have thereby any great mind to read the Bible. I am fure that when you have been lerioufly reading it, you will have as little delight in reading them, as Paul had in the thorn in hisflefh, when he had before been caught up to Faradife^ as Hierom laith, Ama fev-entiam fcripturarum, & vitia carnis non amabis.

$. All vain and idle ftudies, fuch were thofe fciences falfly fo

called* 1 Tim* 6. 20. about Genealogies and qutliions, and thofe

.old Wives Fables in the Apoftles times, anfwerable to which are

our Romanza > s,too many of our filly Pamphlets, and (let noire

be difpleafed if I add J not a few of our Criticks tninutU and argu-

ti£ y no better than as Elian called fome of the great Artilis pretty

little curious knacks, x& p * *v*hvp*T&> which mallow and light

•heads take up as Jet doth ftraws initead of what is more folid and

iubftantial like Solomon *s, ^J ^\}» Trov* 21. 6. a vanity toffed to

and fro of them that fe*\ death > very feathers which we break our

aim with,by throwing them with our whole might, make our (pi-

:prov. 2.7. jits vain if not profane, and fo far from helping us to this, iT tf/-n>

this fub/tantial knowledge ofCbrift, that many of the plained and

ftrongeit Scripture-proofs ot the Dodhinc of Chrilt are attempted

to be evaded and enervated by thefe bold Criticifms.

4. All oversold and curious prying into the Ark of Gods fe-

crets, rneafuring his Counlels by our thoughts, and his wifdom in

them by our rcafon which infiead of ftudying to know Chrift hath

ftretchtd many mens wits into wild and tedious difputes,and quite

crackf'otheri brains info blafphemy and diffraction i as men grow

Dm. 29. 29. mad having cheii eyes long let optri againit the Sun. This tree of

knowledge, a forbidden fruit, which yet we have an itch and lico-

Jnh< *3 *7> ri(h appetke after, whiKt by being chankfully content with what

I 8 * God in Saiptuie reveals ofChrHt and his will, we fiiould be wife

to fobtiety, Rom* 12*3. But for Gods ficretf) Eorum ficUs falu-

tern

tern affert, Tericulum Inquifitio*, as Hefyohitu fpeaks. To which let me add that of Scaliger. Nefcire ville, que magijler matymus te Ccire nonvult) erudita injeitia ejU*

1. Let this be the rlrft Caveat in our learning to know Chrift, that we lay afide thefe and fuch likeftudies that either in their own nature eftrange us from him, or at leaft as we handle the matter hinder us in our fearch after him.

2. Let the fecond Caveat be this, that as to this end, we muft lay afide all unlawful ftudies, fo we muft take heed that we do not overdo in our ftudies that are lawful. Not that I would have you fiudy them lefs : but Chrift more. Nor them fo much as Chrift

lefs.

And this.

1. Either for time^ in (pending it fo wholly on them that there's none left for thofe duties in which we (hould more immediately acquaint our felves with Chrift. Many a clofe ftudent who hath ftinted himfelf to ftudy fomany hours a day, hath (it may be) forgotten to put into the account one half hour to pray and read the Scripture, which is fuch a leaning to our own tinderftmding^ that we acknowledge not God* Pra/. 3.5, 6. a proud Atheiftical felf-fuf-ficiency, as though of themfelves they could ftudy it out by their own Candle, whilft they (hut their window againft the light of Heaven. Which therefore God may juftly fo blaft and crofs, as that

Either tkey never come to attain that knowledge they are (b • eager upon : they bad no knowledge that called not upon God* Ffah 14,4. Such hardeft Students have not always proved the beft Scholars, but have only ftudied themfelves blind, and put out their Eyes by their own Candle light:

Or, if often they prove Scholars, it's as often that of all oheis they are furtheft off from being Chrifts Diftiples. It hath been no news in theWorld both in prefent and former times to'rind great-eft Scholars greateft Atheifts. The wifeil: of the World by their wifdmi knew not God* 1 Cor* i. 21. The Creature terminated their fight which (hould have been a tranfparent glafs, in and through which they (hould have feen God, and fo by poring on it they loft him, even there* where he was to be found, when our other ftudies fo wholly take up our time, that our addrelTes to Chrift are either wholly excluded or curtailed, he who is thereby fo much undervalued cannot but be very much offended. It's a fad ftory that you read of Orlgcn> who in his Lamentation confelTeth that

F he

I

The Third S E R M O N

he fell into Satan's Snare by his not faying out his Prayers. Do not therefore Co over-ftudy other matters that Chriii be wronged \n point of time' t

2. Nor in point of intention of mind and heart by being eager on them, but remifs toward him, wearing out the body, and beating our brains in boulting out fome nice fubtilty or knotty difficulty in other Arts, and mean while never know what Paul's I'snKledpo^iv©' in the fourteenth verfe of this Chapter means, never acquainted with that givwg all diligence which the Apoftle Peter calls for in clearing up our interest in Chrift,and making our Calling andEledionfure* Solomon'mdccd would have thee whatever (in thy ordinary calling) thy hand rinds to do that thou do it, ^HZQ with thy mighty but *T)**P v3. All thy might Mofes would have thee referve for God as his due. Veut. 6. 5. Such Holocaufts are God's Royalty only. Such an one David offered to God. 2 Sam. 6. 14. where it's bid, that ™p) Vft*- W*} TJS and » 16. * ]r59t words that both in their rife llgnify jlrength, and duplicated words to exprefs his double diligence and earneftnefs, putting out all hijftrength? when it is before the Lord, according to the Apo-files general injunction, though we mould not be /lothful in any other fervice? yet we mould be then efpecially fervent in fpirit> when it is in ferving the Lord. Rom* 12. 12. This to imfix** 7nt yvaeinsy might juftly challenge an J^ifex^rceiorv in our diligence, to be as much more intent in (tudying of him, as the contemplation and knowledge of him exceeds both in itsfablime excellency and profitabfenefs all other fpeculations. However it would be well if we did ftudy Chrift but as hard as many a clofe ftudent doth other Arts and Authors. But to devour them without any hungring appetite after him is a BtfA/pfa, a falfe appetite, is extream unworthy and ill in it felf, and (hews that we are very ill arfeded.

For our better help herein, to thefe Caveats let me add thefe 3. directions.

1. Study other Books, but efpecially the Scriptures\ for they ate they which teftifie of me-, faith our Saviour. John 5- 39. other Authors may afford thee fome light: but ii's the law of God that iffues forth the light of life to convert the foul* PfaU 19. 7. other Books may help to make us wife for the World, but the Scriptures only wife tofalvation. 2 Tim. 3. 15. David was a very wife man* but he acknowledged himfelf beholden to Gods Te-ftimonies for iu P/ii. 119. 98, 9?. and Solomon? who is accounted

w

^Philipptans 3.8. 35

ted the wifeft, fends us to his Books for it. Pnv. 1. i,' to 6* he faith, it mull: be digged for. Prov. 2. 4. but the Scripture is the field which you mult dig in,ifever you find this Pearl Matth. 1 3* 44. His was too bold a word when he added. Non inflore Patrwn ant Carie Scholaflicorum : for whatever rotten ftuffthere may be in force of the latter, yet I am fare there is much of Chrift to be found in the former. But yet as I would not have Abulenfu difpute fo long as to forget his Greedy fo nor other greateft Students in their well furnimed Libraries to want a Bible, as (they fay) fome have i or to lludy either Fathers or Schoolmen more than the Scriptures as it may be too many do. One faid, that Ariftotles E-tbkkf was the Schoolmans Body of Divinity* How truly I fay not » but it's too true, that time was when skill in a Romim Mijfal, and fome old Liturgy was more in requeft than readinefs in the Scripture.* but fure Chrift was lefs known both then and now too, when by our Anti-Sciipturifts their fpirit (not Gods) is fo cried up that the Scriptures are decried, and U. N* his blafphemy revived, with whom to be Scripture-learnedj is a terminus minuens> or title of difgrace. But for us that would not be fo over wife, but wife to fohnety and fahation , as the wife men had their Star, Matth* 2. fo let the holy Scriptures be ever ours to lead us to

Chrifi.

And for this purpofe let us be careful and confcionable in a con-fiant reading of them, as alfo in a diligent attendance upon the Miniftryof them, fotwiflom is by infiruttion* Prov* 1.3. Afaph was in a mill, till he got into the Santtuary to know his way. PfaU 73. 16, 17* and the Spoufe is directed to the Shepherds Tents if (he would rind her heloved. Cant* 1.8. And this though we be never fo able and wife. For wifdoms Proclamation is not only who fo is ftmple, and he that wanteth underftanding 1 let him turn in hither, as Prov* £• 4* But Hear my words, 0ye wife, andheark? en unto me ye men of under'(landing* Job 34. 2,10. The wifell may hear and increafe knowledge. Prov. 1. 5» 9. 9. efpecially in the knowledge of Jefus Chrifi, the oldeft and wifeft may yet live and learn, it being the fault of thofe fiolifh women> not that they were always learning but that they never took out their LtlTon in coming to the knowledge oft he truth* 2 Tim* 3. 7. learn out of Scrip* ture though we our felves be never fo learned.

And this even of thofe that are weak and it may be in refpe& of our ielves unlearned, who yet in fome things may be better informed and experienced. Thou who in a ftrange place wilft

F 2 fome*

fometimes ask and learn the way of a fimple man or a young Child, difdain not to learn more of Chrift of thefimpleft, though thou beeft a man of God* yet herein according to that in the Prophet, let even a Child lead thee. Thus fludy other things, but the

Jfa. ii. 6, Scriptures moft.

2* Study much but fray more: for this wifdom muft be got by ashjng* James i. ^. as it muft be digged for. Ptov. 2. 4. foit muft

f/xoa-opii jlp be cried after v* 3. "I^lp |PH. Thou muft give* or (as fome ren-

v&vh mm. der it) covfecrate thy voice in loudcft dies and earneftefs prav-Phitojophare r r £ 0 01 l -c n 1 J

c<*!umintttenj. ers * or »ucn a Boon. Solomon the wileft man that ever was came

to it this way, 1 Kings* 9* And D<zvi^ that was little mort of v. 1?, 13. 64, him, at leaft in this part of Divineft Learning; (Pfal. 1 19. 98, d5, 68, 108, p 9j 1 co.J yet how often in that and other Pfalms doth he pray 2^ , 7 I |? # , j" and beg for teaching I "Daniel muft not lie groveling. Van. 8. 18, 8<5. ii. 143/ 19. 10' 9. but Zechariah muft look-up. Zech. 1. 18. and Ezekjel 10. muft be lifted up* Ezekt 8. 5. 40. 2. if he would fee a Vifionflnd

John muft come up to Heaven if he would have a Revelation. Revel* 4.1. Brightman prayed much when he commented on that Book, and fbelieve they that pray moft have moft of Chrift revealed to them. Ail here is not gotten by poring on a Book, but more by looking upward.

God is the F^/krof lights* James 1* 17. Chrift the true light.

John 1.9. 8. 12. (Ille lux^ nos lumina dicimur, ut oculi lumina)

and the Holy Ghoit is the fpirit of wifdom and Revelation. Epbef.

Ram. 11. 7,8. 1. 17. It's he that fometimes blinds and bides, and that can alone

7^17.4. open* Luk^e 24. 45. and enlighten. We want it, and it's in his

hand alone to give it. And therefore becaufe it can neither be

Pfal $1. 6. wrejled* or bought* it muft be prayed out of it. Study much* but

Exod. $6.2. p ra y ynore.

2Chm.no, ^ LaQlyj Study mll ^ buC ljve heUeTt And that , s the beft

courfe to know moft of Chrift in a faving way. Ariftotle could fay,

7V<phuT%t n novtie}*. In foul water you cannot fee your own face *

nor the face of Chrift in a foul Confcience. The Sons of Belial

knew not God. 1 Sam* 2* 12. nor do they defire it* Job 21. 14.

nor fnall the wickgdunder(iand. Dan. 12. 10. and fo they leave off

Auiuftin in to be wife and to do good together. Pfal* 36.3. but as in one place

Joan.Tra8.2. its faid, Nift credideritis non intelligetis, fo in another its added,

John 6. 69. fl 0J cre didimus*& cognovimus, we know by believing, and as Jo.

nathan did, we fee by tafting (1 Sam- 14. 29.^" Pfal. 34. 8. And

fo knowledge zndfenfe are joined together. Phil. 1 . 9. Non enim

ipift. 108. b£6 lettio docet* fed untlio* non litera, fedfpiritus* non Eruditio*fed

exercitaticy

'ixercUatio, faith Bernard* The Romans wxzxc filedwith goodnefs and knowledge together. Rom* #5.14. And therefore would we know Chrift ?

1. Firft, make fure to be in Cbrijl (as in the Text Chiift Jefus my Lord) we are in him, and then we have undemanding, i John 5. 20. when in the lights theninlightned, when betrothed to him, its then promifed that we jballkjtow him* Hof 2.20.

2. When once in him, endeavour with all Care and Confcience to walk on in the fear of His Name, in obedience to his Will, in a courfe of Holineis and Righteoufnefs before him, and that's the beft and neareft way yet further to know him.

Fear in Nature is one of the moft quicl^ and apprehenfive afreclri* Fear. onsi andahe Prophet faith of Chrift Himfelf, that he was of quicl{underftanding in the fear of the Lord, How oft in Scripture is ifa. 11.3; it called the Beginning ofWifdom . ? as both having the promife of Pfal* m» 10? it. Pfal. 25. 12, 14. and being ever careful and folicitous in«fcfing Prov. 1.7.9* and improving all the means of it. And where Gods promife and L 0 ^ 28 * a8 ? our endeavour meet, fomething is ever made of if. ° tn ^ n *

For Obedience, Keep and do, for this isyour wifdom and under* Obedience.' landing faith Mofes* Veut. 4. 6, 7. and if a man will do, he (hall Pfal, ur. 10; h^iow faith our Saviour* John 7.17. Here, as in other things, we* learn by pradifing,and come to know by doing. Let not our Scholars be like the Athenians, of whom its faid, Scire quidem quidde-ceat, fed negligere. For 'fheolcgia vita efts non fcicntia* They Erafm.Adagl kpew righteoufnefs, in whofe heart was the Law* Ifa. 51. 7. for Lex P a t* 45$» Lux, and therefore where that light is, there will be the lefs darknefs.

For Holinefs, Piety, and Purity, you may pleafe to hear what Holincfs.'-St.Atiftin faith whatever is in the World, yet for the City of God, In hac nulla eft hominisfapientia^ nifi Pietas. Piety there is the befi Oe Chit. Vtis. Policy. I know you will believe our Saviour when he faith, ™ ml 4» Mp'tK BUffed are the pure in heart, for they fhall fee God. Matth. 5. 8. And fo Aquinas, you know,makes the Vonum Intelleflns to anfwer to this fifth Beatitude.

And laitly for righteoufnefs. the fecret of the Lord is with the Righteoufnefs, Righteous faith Solomon. Prov.$. 32. Seminateju(iitijm,&illuminate vobis lumen fcientU* So the LXX. would make the Prophet fpeak. Hof 10. 12. As light isfwn for the Righteous, fo the light pfal, p?; 1 j, . of thisfaving knowledge of Cbrijl is fown in a way of righteoufnefs* So David ends his Pfalm and I my Sermon. Pfal. 1 j^ult. As for me I fhall behold thy face in righteoufnefs , IJhall be'fatisfied } wben I awakf) with thy li^enefj And >

■r

Ur Pare* And thus the Eminency of this faving Knowledge of Chrift

(hould raifeup our hearts in thelife of thefe means to endeavour after it.

At St. Maries 1^7 A Y to account all elfe as lofs in Comparifon of it-AprU%, 1653. ]_\| which is the fecond part of the Texr, and the higheft pitch of oar duty, which our BlefTed Apoftle had here attained, and as it were (landing upon the higheft round of this Jacotfs Ladder, by this his example he faith to us, as the voice from heaven did to John* Revel. 4. 1. Come up hither* And therefore Sur-fum Corda^ that our Souls were indeed on the Wing, becaufe it's an high flight that we are to take, above all outward Eminencies, or inward Excellencies. She that is clothed with the fun^ hath the Moon under her feet. Revel* 1 2. 1. And if ever we would favingly kpow Chrift*, we with our Apoftle mud account all things lofs for this excellent knowledge of Chrift : and ex ammo, even from the heart fay, <*AA« fiiv «* ye i^^y^Ai vr<Lv\& typiav Yea doubtlefs and I count all things but lofs for the excellency of the knowledge ofChrifi JefnsmyLord. All of them very great words and magnianimu Bleft Noble Soul, to which a defpifed Chrift is of io great worth, that in comparifon of him all other greateft things are lefs than nothing! This is a ftrain above the Grandees of this Worlds greateft Gallantry: which yet the leaft in the Kingdom of Heaven can truly fay: and the lefs he is in his own Eyes, the more truly and affectionately he can fay it, as he here in the Text, who accounted fo y ear. 1$. 9. meanly of himfelf as the leaft of the Apofties^ and lefs than the lead Eph, 3.8. of all Saints: yet fo highly of Chrift, that he accounts nothing of worth without him, nay all lofs for him. And that you may not conceive him herein to brag and vapour, conlider a little his particular words and expreffions, which I have in part touched before, but muft here again take them into further coniideration, that by the pregnancy of his words we may fee how full his heart was of the love of Chrift, and at how high a rate he valued this invaluable tranfcendent excellent knowledge of him. And to this purpofe Confider we.

1. The EiTiphaticalfignificancy of his words in themfelves.

2. His doubling and multiplying of them.

3. How he rifeth in his expreffions, when you compare them one with another.

1. The words are Emphaticaland ftrongly ilgnificant, as you will fee if you will run over them as they lie in the Text.

I. 'AAA*

!!'

f

## Philip p tans 3. 8. ap

1^ 'Aaa* 1 (jlIp h yi x£] Behold ! * *r<?<?/> cowe/! Here's fuch a clufter of words, as we cannot grafp, or the beft Grecian well tell howfoexprefs in Englijh, as 7W/y faid the word earnf could not beexprelTcd in Latin* No fewer than five Greek Particles crowded tO£,e -»ei\ the more fully to exprefsnot fomuch the ftrengthof the afleveration as of his affection.

2. 'Hyvpat I accomi] upon his ferious and diligent cafting up the account. Ke fets this down at the foot of it, 'ityfyut/. Non du-

bito i Vuco, Judico. An A& of his deliberate judgment which he CeY *o dmo made no doubt of, but was clearly led on to , and was fully fet- Zanc ^ led in.

3. iW?*, All things. That's a great word and contains many particulars, as we fhall fee hereafter. But doth he not over-Jam >

asjhe called his Book Jefuitica liberalitas'm their full mouthed Vni- Jacobus Lau* verfaliSiOmniStNttllus, Semper, Nanquam^ &c* or is he not a care- rutins, lefs inconliderate Prodigal that will thus venture and Iofe all at one caft before he had viewed, and weighed, and considered what a great and mafTy fum this All came to ? No, he had weighed Chrift in the one balance, and All things dk in the other, and they in comparifon proved lighter than vanity it Jelf, and therefore he calls them

4. ZHpiav lofs in the very abftradt, (in which is no gain, and fo Grom Hi Ki$f& and gn/xJa are oppofed.) That is; Not only that which he Stephan. would willingly lofe for Chrift, but which (fome of them in them-

felves and all of them in point of confidence in them) would be lofs with a witnefs,if to keep them and his truft in them he mould lofe Chrift. The word fignifieth a lofs, a mul&, a punimment. And by it he tells you it would be the foreft muldr. and punimment that could befal him for him to lofe Chrift for them : but none at all to lofe them all for Chrift.

5. Nor hath he yet given them a title low enough : and therefore to (nfjiietv he adds rot/'&tA*. Not only lofs but dung* Things in a ftorm though in themfelves very precious, may be loft and willingly caft over-board to fave our lives. But if it be nothing but dung that is fo loft and caft away, there will be lefs fear of repenting of the bargain. And yet fuch in his efteem are all things in comparifon of Chrift, <™v'jg*A*. I lift not read a Greek Lecture

upon the word, or to fpend time in telling you what Grammari- See Conflav* ans fay of it. Some rendring it ^nifquilU^ fome Ketrimenta, tin y He fy^'i» fome Stercora, fome *u<rf/2*Act, fit tor thole Dogs, ?;. 2. (asZj/r s ^* s / e P^ chy) fuffice it for us to know, that on all hands it fignifieth fuch nt% e * tca *

things

<ntt/j3*A«t of things as arc, if not mod loathfome, yet moft vile and contempti-HfKvvat &K- ble. And yet luch doth the Apoflle account all things in comparifo* of M tf&r ofX ChriJh They are fr***' **#**«> loft, dung* To which he oppofeth .£1 tw0 expreffions, in lh e Andr. Downes 6th* Place, holding forth Chrifts comparative incomparable hchryfoftom. worth, and his anfwerable eftimate and valuation ofit in his t> Sec Pifcators imfi^ov 1ns yvifftat : and ip& yexs^v M§fneu> An {irtfiyov to Anafyjuhci. ^Ki/'/SaAa , and Ki$fQ- to ty^U, other things bafe dung j but there's an vsrft^^it, a fuper eminent excellency in Chrift , and if they be /<?/}, then though he fhould lofe them all and win Chrift> he accounts himftlf to be a wonderful gainer*

Thus tirft we fee how wonderfully ftrong and emphatical the words are as they are fingly faken by themfelves.

2. But fecondly, theftrength and earnefinefs of his fpirit further appears in his doubling and multiplying of them. I touched before of that Congeries or heap of five Particles, cIaa* piphyi £> which he poured out together. Sure his heait was full that out of the abundance of it his mouth fpeakj , and fo runs over, and, be* fides j all the other three words we have twice in this one verfe > and if you will take in the feventh verfe, you have them thrice in two, to exprefs that as when the dreams were doubled^ the thing was certain^ Gen* 41. 3 2. So when his words here are doubled and trebled, and multiplied, you may certainly believe he fpake his heart, and hereby exprelTed no double-dealing, but the finglcnefs and affectionatenefe of it.

3. To this purpofe is likewife further to be obferved, ut cref citi furgit oratio, how he rifeth in his fpeech by fix fteps one after another, till he come to the height of bothexprcflion and affection together.

1. From an ihhi^yea butv*j* to an«tAA*^w %v yi xj, quin etiam certe^yea hut verily in this veife, not veruntamen, as the vul-

lapide, gar, which is corrigentis, but qui nime, quod eft amplificantis'i He

is rifen to a greater certainty and fetlednefs of refolution.

2. From an $Ttvct, v* 7. thofe things to a Wyfe, the indefiniteis proved an Univerfal. Thoje things are proved All things,

3. From an nytipat (in the yth verfe) in the time part to an ny*tA&i twice repeated in this verfe in the prefent tenfe. I did and I do. I do yet fo account of them, as not altering my judgment, or repenting of my bargain.

4. From (vpUv to ™Jj3ctA*. He did account them lofs , and which is more, he doth account them dung, that there is no lofs in the lofing of things fo vile and contemptible* 5. From

5, From an iy^Ai fypLv to an t£*p/a'9«r> I did account them lofs, yea and 2" taw /<?# tfo/w. What in our judgment we may undervalue, that by reafon of our lull we may not be willing to part with. But his judgment and practice, his hand and his heart went together, he had a&ually loft that which his judgment told him in companfon of Chriit was not worth keeping.

6. From a fypUv to an haLKifH<r», what fomeiimes was gain, was now become /a//, v* 7. and on the contrary, Chriit who was before accounted lojs is now become the only gains And that although won wich the lofs of aU that was formerly accounted gain. For whom Ibavefuffered the lofs of all things, and do count them but dung,that Imigbt win^ and thefe winnings were clear gains \ for the words are, jj><« yp.^h m$ M\fa> tbat I may gain Chrift*

So that as our Apoftlc 2 Cor. 6» when he had before poured out a whole torrent of moll Divine and Pathetical Eloquence, and as it were fpoken feven or eight verfes with one breath, he adds V' il« Oye Corinthian*, our mouth is of en to you, our heart is enlarged: fo he here tells you how enlarged it is towards Jefus £i5.8. c.+l Chrift, that whereas Quintilian reckons up but four kinds ofc am* plification, Incrementum> Comparatio, Ratiocinatio, and Congeries, of thefe four the Apoftle fpends at lead three in this one verfe , in which he expreffeth the incomparable excellency of Chiirt, both in himfeli and in his efteem above all things that may come in competition with him.

In which he hath fetus a very fair Copy to write after him, that we with him in our deliberate judgment and practice, may account all lofs and dung tbat we may gain Cbrift. And that we may do fo the better, it will be bell for us to confider what particulars are contained under this Univerfal W^a, what thefe Alllhings are which he fo undervalues in comp&rifon of Chrijl Jefus bis Lord*

They were.

1. All privileges that accrued to him by his being born in the Church of Godly Parents. Of tbeftock^of IJrael, of the Iribe of Benjamin^ an Hebrew of the Hebrews, v. 5.

2. (Which followed upon the former} the outward enjoyment of God's Ordinances. Circumcifedtbe eigtb day.

3. All his moral, be ft works, and legal performances, though with all zeal and accuratenefs, as touching the hare, a Pharifee : Concerning zeal perfecuting the Church : Concerning the righteoufnefs which is in the law, blamelefs. v* 6*

Now, aU this he had loft, v* 7.

G And

4*

The Fourth SERMON

And this All came to a great deal. The lofs of it would quite have undone an hypocritical Pharifee; who had nothing elfeto live and fubfift on : and therefore if ftript of all thefe would have cried out with Micab. Judg. 18. 24. Te have taken amay my Gods and my Pried-, and what have I more t But Paul now no longer a Pbarijee, but become an Apofile of JefusChrift hath fomething more befides all that, which he is willing to lofe for Cbrijt.

And that is.

4. lW?a all things » which includes more than all that was before mentioned. If you ask what ? I anfwer according to our Divines (whom I am not afhamed of, or of their judgment J

1. All his own inherent righteoulnefs, and beft works after Converfion * his labouring more abundantly than them all h bis Conversion of fo many Souls, his mofl holy and unblameable Conver-fation. Omnia-, qu£ & nunc Chrifiianus & Apojlolus ago & babeo y as Zancby upon the Tew, which he fu/fkiently makes out to be here included, both from the univerfal vdvla, as being intended to exprefs more than was before exprelTed in his moral unblameable-nefsand zeal before Converiion,and from the prefent tenle jfyfy/*/, now that he is converted he judgeth fo of all that he was and is. va. vJAdt £ nct&v1ci } as Cbryfoftom. And he further explains himfelf on (he ninth verfi following, that in this Wrl* he centained bis own righteoufnefs of the Law, which he rejected for the rigbteouf-nefs of God by Faith* Nor by that right eoufnefs of bis own which was of the law, did he mean only bis Pbarifaical right eoufnefs > that which by the power of the Law, and his tree will before Converfion he did attain to, and fo might call his own (as our Ad-verfaries contend J but all that even by the power of grace he attained in obedience to the law, and what was inherent in him, and in that fenfe was bis'own, as our Divines fully prove, and I may have occafion hereafter to (hew. But what ? are thefe to be Ve Juflijica- accounted <r*v/2*A*? Bellarmine here cries out of our blafphe-/iwtf,/. i.e. 19. m y t £ nc j are tnC y t0 b e accounted lofs ? or are they to be loftjhat we may gain Chrift ? No, not in themfelves* but in regard of our confidence in them, as to pardon and acceptance with God; not in point of fandlification, but of juftification, which the Apofile is here fpeaking to. Non neccjfe babuit Paulus fe abdic'hffe a tribu fua, & a genere Abrab£, fieriq\ allopbylum ut fierct Cbrijiia-ttus, non debuit ex cafto impudicus, ex fobrie intemperans, &c. as Calvin (peaks. He kept the ftaff in his hand to walk with, but ic being crackt he did not lay his whole weight on it. Paul did

not

not quite caft away divers of the other things mentioned which were of lefs value, much lefs inherent rigbteoufneft and good works in a gracious converfation: he did not profanely renounce his Birth-right, or Gods Ordinances : nor inftead of his former imblameable carriage proved debauch'd and fcandalous, as many of our high pretenders to Gofpel-Perfection do now adays.Thofe things might confift with Chrift, and fome of them are neceflarily required of all that are in Chrift. But

Partly in way of comparifon, t>7 *&{ xexrfo wyKeltei $**■ Chryfoflm. &tiffu (as the Greek Fathers fpeak) he undervalues them in con\T ! jeo<ioret ^ 9 " parifon with Chrift, k&Icliq&vc* ray fj.mvav <T/e6 ta nfHrlovA, he as it werecoutemns the lefs in companion of the greater, * yi% d$

Q&UhA QiVya, &KK& 'X^pAlfV(JLA( TO, fJLBi^OVAy *J 70V flTOV KA$av TiftTlov

Sy*[jL&i to o-w$ahov, as iheodoret exprelTeth it. In compare with Chrift the Bread of Life, all elfe are but tw^Aka.

And this efpecially in point of Junification ', for fo to rely upon them for acceptance with God would not only comparatively but pofitively be the greateftlofs, as keeping us from Chrift, who is the greateft gain, which the Apoftles words plainly fpeak, when he faith, that he had fuffered their lofs, If a x&rlv *A$Msn> that he might gain Chrift, intimating that fucha lots of them, as to confi- -dence of acceptance by them, is fuch a means by which he might and without which he could not gain Cbrijl.

2. In this fuper-additional *jav\a he includes (and as Chry- ***** y*f *H ? foftom thinks, efpecially) all outward excellencies and advantages * u *7 // *»»' whatsoever > his eafe, credit, profit, and all other woildly great- S?*?'^* *'

r i • I • l L -LI. L.,i *° ,. nT0 tey&V*

nefs, ana conveniencies : which yet he might hive bidden as fair for as another, as being horn in 'tarfus ofCilicia, no mean City, fo AH 21. 39. himfelf of no mean efteem and accomplishments, k&T a%v.^ltr\v liftfftv, one of the moft exquifite fttt* Acl> 26. 5. and in it a prime Scholar, and of the higheft form, nyiKonlov uV&» tcaa*? o-vvtiMKia* 7ar. Gal.i'i^ he had got the ftart of many of his Schoolfellows, fo that his rare abilities occafioned (he High Prieits before his Conversion to make ufe of him. Acl. 22.5. and after his Converfion, made the Heathen his Enemies envy him, and even Porphyrie pitty him that fuch a rare piece fhould be fas he conceived) caft away in fuch a fooliih way as he thought Chriftlanity was.

So that we fee that he had fomething > nay much to lofe, and which actually he had loft and parted with, fo that inftead of his former eafe and liberty, nothing but bonds and imprifonments and all mifery abode him. Ad. 20.23. 2 Cor. 11. 23, 24, 6^- and

G 2 inftead

The Fourth SERMON

inftead of his former lingular efteem, he takes part with the reft of the Apoflles to be accounted the filth and gff-fcouring of the World. I Cor. 4. 13.

So that whereas (in the former head of things) only his confidence in them was loft , here both Confidence and the things too were loft, and yet he no lofer : for in them all he had loft no-Lklj 10. 37. thing, bat what he accounted dung, and either comparative, or poiicive lofs, that he might gainChiift. From whofc example our wa'ch-word is, Go thou and do likervife'i To be alike arTt&td to all thefc things in comparifonof Chrift, and thjt rve may gain Chrijt, to account them all lofs and dung, and accordingly when God calls, actually to lofe fome of them, and all confidence in all of them as to our Judication, or Acceptance with God by them : whether they be 1. All outward worldly excellencies and advantages. Or 2. All Birth-right-privileges. Or 3. The outward enjoyment of God's Ordinances. Or 4. All moral vertues and performances. Or 5. Even beft good works and inherent graces: All in themfelves good and may be injoyed, divers of them fo necef-fary, as that they muft indilTblubly be cleaved to and not parted from. But none of them to be relied upon for acceptance with God and Salvation* however good and ufeful and profitable fo-ever otherwife they are or may be> yet in this cafe they are (in the fenfe before explained^ to be accounted lofs that vt>e may gain Chrifi.

1. All Worldly Excellencies and advantages.

Tct QtaTtKAy I Cor* 6* 3,4. *n*V to iv tJ Kofpa* 1 John 2* 16. fuch as the Apoftle there calls the luff of theflejh, the luji of the eye y and the pride of life, u e* Pleafure, Prorir, Honour, and the repute of great place, learning, wifdom, eafe, liberty, health, life it {elf. Of all which all that I have now to do is to fhew.

1. That Paul and all the faithful of his fpirit ever defatlo did, and do efteem them all lofs and dung in comparifon of Chrift.

2. That de jure, there was and is very great reafon fo to do.

3. For application, that it is our duty to be anfwerably affected.

I. That Paul was fo, the Text fpeaks aloud in the fore-mentioned particulars. Nor was it only for a good mood here once > but his deliberate judgment, and conftant frame of fpirit at other times in all his writings. For Chrifts fake his profit was loft, 2 Cor* 11.27. whilft be ferved him in much Poverty } Hunger and thirft-, cold and

na\ednefs>

nakgdnefs, that he was fain to fend from Rome as far as fo Epbefus 2 Tim, 4.15, for a Cloak^ fo cover it. Hrs pleafure exchanged for wearinefs and paiflfulnets, ilripes and imprifonments, fo that he had had a very unpleafant life of it, but that for Chrifts fake he toof^ pleafure in infirmities. And as for honour and repute he had learnt in the caufe or Chriit to digeft evil report as well as good, to be accounted amongftthe filth and off ■ fcoming of the World : one, who for his ftdfc was a learned Pharifee, and tor his pcrfonal abilities eminent above his fellows* whilrt he deilred to know nothing but Cbrift Jcfus and him Crucified, he is content that the Corinthians (hall account him a fool and that Felix (hall call him a madman, fuch a dunghil was the world to him, whilft Chriit was the only Pearl. And although he was herein eminent, yet not fo fingular as to be alone in this eftimate, for Chrift was, The defire of all Na* tions. The Apoftle fpeaks indefinitely, but meaneth univerfally, vf/ty *v w Tt[JLir7oii iri?iv*<Ftv* 1 Pet* 2.7* To j/ott, to all you that believe be is precious, or, as the word rtpli imports, the price it felf, by and in reference to which every true believer prizeth all things, and it above all. Hence even in the time of the law, and before, when the Beauty and worth of Chriit was feen at a further diftance, and through darker (hadows nothing in the whole City could moppaQi?. prove a Cordial to the Spoufe fick of love, as long as (he met not uebr, n. 12 with her beloved. Nay Afaph had none either in Earth or Heaven cant. *.&» < 3 but him. P/i/. 73.25. fothat it feems all befides him was nothing. Jfrael thrice a year left all to come to the Temple a type of Chrift, and yet never loft by it. It was by the faith of a Mejjiab, fieb. it, that Abraham left all j Ifaac and Jacob, and the other Patnarks proved Pilgrims, that Mops fo undervalued the Court, Honour, and the Treafure of Egypt. But efpecially in the times of the Gof* pel, when the unfearchable riches of Chriji were more revealed, in the very dawning of the morning this Phofphorus (hined fo bright, that the Mjgi came from a far Country, took a tedious and dangerous journey and ran the hazard of proclaiming him King under the Tyrants Nofe. But when this Sun of Righteoufnefs. was got more up > how willingly doth the wife Merchant fell all to buy this Pearl. Matth. 13.46. their garments are made his . 1

Foot-cloth, their hair his Towel, the pretious Box of Spikenard-broken, and none but a Judas accounted it too colily to anoint even the feet of the anointed Mejjiah. What an honour did they, account it to fufferjhame for Chriji ? e/^tf. $. 41. How ambitious of difgrace ? How greedy of g^in by lofing all for him? They,

loved .

loved not their lives unto death. (Rev. i 2. i i.J is but a ptW/<« He I hat /or^j 1 &*/ /j/e accounts nothing more precious than life : and therefore on the contrary, he that is faid not to love it, is prodigal of it, and fo Beza there rendreth it.

And this not only with thofe Apoftles and firft Difciples, and other Primitive Martyrs and Conftflbrs. Not only with a Galea-cius or ?izz,ardus,01 other fuch more noble Heroes, who

When bribed with alV the World could promife to be drawn from Chrift, could readily return anfwerand fay. Thy money perijh with thee-, valeat vita^ pereat pecunia,veniat Chrijlus.

And when threatned and purfued with whatever the malice of man or Devil could invent to drive them from Chrift ; yet a Poly-carpus could not fpeak an ill word of his Matter, whom he had fir-vedfo long, and never had hurt from.

When called upon but to think what they did, an holy Cyprian will not take time to deliberate > and in the midft of the rlames to a holy Lambert* None hut Chrift, None but Chrijh Bleft Souls! we envy them not their Aureola, who on thole higher ftilts could thuseafily (hide over the higheft Mountains in this World to get to their Saviour in that other.

Its our Crown of Rejoycing if haud pajjibus squis* we can but follow them in this way. And tiuly the pooreit, weakeft Infant-Believer, who can but creep, yet can go thus far, as to be able from the heart to fay, Chrifi is All, and All in Comparison of Him is Nothing*

i. Its the firft word that the infant can fpeak,and this it can and doth fpeak at its firft renewed Birth and Converfion. This felf-denial the firft Lcflbn then taught in the School of Chrjft. The voice of the Crier in the Wildcrmfs that firft proclaimed Chnft, blafted as fo much withering grafs all the glory of the Creature* Jer. 22.17. Ifa*^o* 6. That eye and heart that (as the Prophet fpeaks^) before was not, but for Cevetoufnefs, &c* is now fo unmoveably fixt on Chrift, that then at leait it overlooks all elfe, and eyeth him only.

ipfum ipfum cupido tantum fpc&are vacavit*

Ii£ 4. As Statius ot himfelf, when invited to Domitians Feaft. It was

not his rich furniture or coftly provifions, but himfelf only that his eye pored on. That was the Poets flattery to a Vomitian j but this is a tme Converts real refped: to Chrift.

However it is with any of us now fand I know not why after our more acquaintance with Chrift we ftould lefs love him) I am

fure

fure if any of us ever favingly knew him, there was once a time,

and that was in the day of our efpoufals and Converiion. before we

came fully totnjoyium, that we then above all did moil highly

value him. One drop of his blood s one (mile of his Countenance

was then worth a thoufand Worlds. It was then, that as in the

entrance into Canaan* Jojhua did hang up all thofe Kings before the 7 c ft> IO » 25,

Su^ f° we all Competitors with Chrift before him the fun ofrigb- 27#

teoufnefs V loftieft thoughts, pkailngeft lulls, choiceft contentments

were mortified for part in a dying Saviour. And, as Elijha when i JCMg.i-9.20,

(upona CalJ^) he followed Elijah, and Matthew, Chrift, they lift 2l '

all, its faid in both places that they then made afeafl: but it was a Luke 5.27,28?

Funeral and a Marriage Feall in one : fo, as SanUius applieth it, 2 9*

when we are married to Chrift, we are dead to the World.

2. And fo much the more it is, or fat lea ft ) mould be in after more full and gloiious enlargements , upon communion with Chrift the new bornbgbe that upon hungring and thirfting hath once tafted that God is gracious, more gladly layeth afide all clfe, and theaC hrift to the Believer is indeed precious, 1 Pet* 2. 1. 2,3, 7. What are all the treafures of the World to thofe unfearchabU Riches which we there find in Chrift ? what dull, infipid, fowr flu/fare all the Earths fweets to the lean: taft of the fweetnefs of Chrift in peace of Confcience, and joy of the Holy Ghoit? moft glorious and unffeakable ? All the glazing light of the Worlds fplendor is' meer darknefs to the leaft warm bright beam darted into our Souls from the fun of righteonjntfs.

3. Or in cafe upon our playing the wantons in that Sun-fhine, we be before we are aware gotten into the gloomy (hade of fome uncomfortable defertion, Chrifts worth is moft fadly felt and fecn in the dark, and our wantof fenfthleenjoymeait of it. With what a fad weeping eye doth the poor Ifraelite look on the brazen Serpent, when the fiery Serpent hath (lung him. Xruly light is fweet t and its a pleafant thing to behold the Sun : but efpecially to the Prifoner, when now caft into the dark Dungeon \ and the lick man (though he then hath but a weak head ) can beftjudge of the worth of cafe, lleep, health, when he lieth reftlcfs on the bed of languijhing, and the deferted Spoufc when looking befides all elfe fo fadly, asketh, But fawyou him whom my foul lovetb ? as plainly tells you at what rates (he would again recover her now loft beloveds prefence and Company. Now, if ever, with Paul in the Text (he accounts all I oft, and dnng-> that (he may gain Chrift*

And

J*hn i. 1 6, Hal. i. 19.

Pro. 11. 4.

P/<t/. 17. 14.

77* F*«rffc SERMON

And therms great Reafon why a Believer mould fo account always, if we confider what Chrift and all that is in tht World are in themielves and to us, and what faith js, and what citiinare it makes of both. T mult but only name pirticulars.

1. All the Worlds enjoyments are in rhcmfelves (and fo the more we experiment them the more we rind them to be) lying, yczviXjtiousvjnititJ fas one faidj the matter of them Nothing, and (he form a lie* But do you all think, and let them thai have had mo ft and longeft experience lay, Is there notfulntfs in Cbriji . ? And is not a full Fountain better than a brokgKCijkrn.

2. Tiny cannot fupply all our wants and neceffitics, and leaft of all our greateft, and never lefs than when we are in moft need. In death they fail us, and in a day of anguiQi and wrath inftead of relieving they often moft vex and wound us. But Chrift is All unto All. Col* 3. 11. The Root and Branch. IJa. 11. 1. 10. Revel. 22. 16. The morning Star and Sun* Murus & antemurale\ Prora & Tuff is, all in all i and therefore in Scripture expreffed by all things that in all kinds are moft defireable and eminent. As the looking towards the Temple which was fas I faidj a type of Chrift, was a remedy againft all maladies. 1 King. 8- againft plague, famine, v» 37, 38. war. v. 33. 44. So Chrifts Robe is large enough to cover all our nakedneis, and the Plaifter of his blood able to heal all our wounds: heart wounds and thofe that are moft deadly *, and can take the fire of Gods wrath out of them. He is a precious Diamond that Ihines and fparkles in the darkeft night: a Cordial that can fetch us again out of deadlieft fwound, and which in death it felf can make our heart live.

3. As they cannot (upply all our neceffitics, which are many and great, fo much lefs all our faculties and appetites which often are far greater. A beaft may have a belly full. But its he who is greater than our hearts that can afford an heart full of fatisfa&ion. Its true, that the more the W 7 orldhng takes in oi the World, and the more a Believer receives from Chrift, they both of them ftill thirft for more. But yet 10 far as Chrift rloweth in to the one, fo far he rilleth and fatisfieth, whereas the more the other drinketh in of the World, the more he is filled with wind and empthufs > and from thence it is that the bydropick^ihitfts yet the more : when you have (hewn a Worldling all that the World can afford, he, as unfatisfied, ftill, asks, who will fhew us any good I and fo, like the Bee flutters from one flower to another. But let aChriftianbe (hewn the glory of Chrift, he fets up his reft, faith with Feter.

Let

Lit us here pitch a labernach, nay makg it our manfton, for it's good to be here* Chrift by being born at Bethlehem Ephrata y in thofe two words tells you, what fruitfulnefs is in him, and how good an Houfe he keeps to your full fatisfa&ion.

4. Add hereunto, that whatever poor little faint content it be which they may fometimes afford, or rather we take in them for tiie prefent, yet it will not lajilong^ (it would loath and weary us if it mould, and therefore one half of every four and twenty hours God allots to the night,in which we reft our minds and fen-fes wearied with the cloying furfeit of the moft delightful object wherewith the foregoing day prefented us) to be lure it will not • lali always. The Tow lighted and prefently extinguished with this faid, ftc tranfit gloria mundi, at the Popes Inauguration, is a good Memento* Tm^yn to ^h^*, i Cor*j* 31. are two very diminutive words , but yet do very greatly exprefs what poor Height and fleeting things this World and all the Contentments thereof are > but & fafhion, but anohfe, but a fhadow whilft they Jer. \6. 17. Ian — - Stat magni nominis umbra* Vanity even when confflent* Pfal. 3p. r. But the worfus, the fliadow will not (fond mil, but proveth T 1UJ ^ Pfal* 102. \\*afhadowthatdeclineth\ afajhion that pajjeth away, the noife ceafeth ; the fandy foundation iinketh, the grafs of it felf rvitberetb^ if not before cut down. Blu BltfTed be God that his word endureth for ever, that Jefus Chiift is that iTOTl Prov* 8. 21. folid and fubftantial for the prefent, and over and befides,jyf/?tWtfj>,and to day, and the ftme for cvcr^Hebr. 13.8. A Precious tried Corner-Jione, 1D1Q 1D1Q, founded, foun- Pfal. 102.2$, ded, afure foundation, Jfi* 28. 16. And it's to be taken notice of 2 ^> 2 7» how that fixteenth verfe is brought in as it were in a parenthefis, between the fifteenth and Seventeenth, in which is threatned the over-flowing and wafhing away of all other high Towers and refuges oflies^ to which is oppofed this immoveable foundation of this rock^ of ages, (that (lone before whom the hen and Brafs. Silver and Gold, the moft folid and mafTy mettals are but as (he Hgbt chaff of the Summer, - — ibrcjbing-floor, Van. 2. 35. J (he Lord Jefus, who inltateth us in thofe fare mercies of David, Ifa. 55. 3. invells us with that durable clothing, and riches and right eoujnefs, Ifa. 23. i3. Prov. 8. 18. which neither moth nor rujl doth cjrrupt^ and fo they do not wax old or decay of themfclves, nor can any thief breakjhrough orfteal, that we may be fhipt ot (hem bv any others violent hand. rioA«/>t©- « KcLQv&>ya>yH ih *tnh, bid Stiipo. /^g, ag 29. lor tw ctfiT^ the Chriliian writes, t«p x^r* anc ^ f° makes both

H the

the fenfe and fentence more compleat and perfecT.. And then (as Jer, 18,14. the Prophet querieth) will a man leave tbe fnow of Lebanon that cometb from tbe roc\pf the field, otjhallthtic r*y *?n nnp mn, theie cool flopping (ever-flowing) waters be for]ak$n ? Let others lit down by their fading Brooks: but let me ever drink U tt>tt/pa< t/xm* 6txoAb9«(TMf Ttl&.i of *^f ever following Roc^ 1 Cor. 10.4. which (as the Cbatdce Paraphraie faith; did climb up the Hills, and run down into che Valleys, and accompanied Ifrael then, and doth as much for the Ifrael of God mil all along our wildemefs-wandring here s ull we be at laft rilled with Canaans milk^ andboney in Heaven.

5. That we mould judge to be of more worth that an All-Wife and a mod merciful God and Father beftoweth on his be ft friends, and that as their portion to live on. But arc all the belt of the Worlds enjoyments fuch } which Scripture and experience

PfaL 17. 14. frequently teach us are the portion of the greateft Strangers, and 73«$>4>& f « his woift Enemies: which a Cain and a Judas may have with Gods Curfe here, and (with xhtricb man'm the GofpelJ fry in Hell for ever when he and they are gone. But whatever inch gifts the Sons of the Concubines may have, Chriit is the only true heirs portion* His precious eleel ones only have bequeathed unto them this Corner-fione elect and precious, M their inheritance and portion, to pay their Debts, to live on, and therefore to be tiood fcr: whilftfor this outward trafh they either are denied them, at if they enjoy them, have them only caft in as an aullarium, or overweight above the bargain. Mattb* 6- 33.

6. That is the bell: good which makes the poiTciTorsof it fuch. Now although in the Worlds perverfe dialed Riches are called

Ecclef. 5. 13. Goods-, and rich men good men : yet not only Solomons, but even their own experience plainly convinceth them that they are often tbe worfefor them, even for the outward man, but to be fure never a whit the better for the inward man '•> in point of true worth as bafe and fordid as any, and for m3trer of inward peace and fatis-fadion oftentimes more vexed and unquiet man thofe that conflict with greateft wants and nectffities.

But how good is our God inChrift ! who is both *yM< and

PfaL 119. 62 t tZy&$QTT0ia>v, is good and djtb good; and makes all thofe good whom he beftoweth Chrift upon , by him alone quieting their minds, rejoicing their hearts, inriching, ennobling their Souls, as the Diamond doth the ring it is (a in, making them wife unto faU vation: (without whom all our wit and learning unmodified is

but

but like quick- Giver not killed, which poifoneth rather than doth any goodj Gracious, fpiritual, heavenly i in a word, like himfelf, holy here, and happy hereafter. And (hall Chrift and the World then ever come in companion or competition ?

7. Efpecially, feeing he hath done and indured more for us,

than all the whole World either would or could i fatisfied Divine As he faid,will

Juftice, pacified revenging wrath, reconciled God, purchafed Hea- S/r • °L

ven: and what could all the wealth of the World have done to any fe Ct

one of thefe, which in a day of diftrefs cannot eafe one pain of bo- 1 Sam. 22. 7.

dy, or pang of Confcience ? And (hall thefe then be named the

(ame day with our Saviour >

8. He hath valued us more than himfelf, preferred our eafe and peace before his own, for our fakfs became poor^ that we by him might be made rich, 2 Cor. 8. 9. that great rocl^ in a weary land, Ifa* 32. 2. that intercepted the fcorching Suns beams, that we might with the more refrefhment fit in the cool (hade. I may not fufpe<5t,you will be fo unworthily ingrateful. I appeal to your ingenuity. Hath Chrift thus valued us above himfelf? and can we do lefs than prize him above all ?

9. And yet this the rather, becaufe the World generally is fo prodigioufly unthankful, that Chrift, whofe vifage once was marred more than any man '/, Ifa. 52. 14. is to this day flighted more than

any thing clfe. This was thejhme which the builders once reje&ed. Pfal, 118. 22I And fo dill, whilff we are building our Babels of Riches, Honour, and Preferment upon the Earth, and find that this ft one vvill not fquare with thofc buildings,we chufe rather to rejctt. him than ruine them. Some more moderate deal wirh Chrift, as Boazhis Kinf-man with Ruth, would be content to have her, but not upon fuch Ruth 4. 6. terms as to mar their inheritance* Others more profane and malicious, will hjll the Son that they mty have the inheritance^ do not Mattb. 21. only ileighthim, but from their fouls hath him, as Zecb. 11. 8. $°* .as the Jews who nut of fcorn and defpife would not vouchfafefo much as to name him, who yet hath a Name above all Names, and Matth. 11.24. Judas like, will fell him fir 30 pieces of fiber ( Matth- 26. 15.) no 2 ^i» more than in the law was the multi or price for the death of a 7°^ n 9*29. Bond fervant, Exod* 21. 32. a goodly price which fuch bafe fpi- Zecb. 11.1$. rits prize Chriji at: cither (imply freighting him, or compara- Philip. % 9 %\. tively undervaluing him. The common mixed multitude ((till, as of old) whilit they long for Onions and garlicky, account this Heavenly Manna but light food: with thofe brutifh Gadarens^ preferring their Swine before their Saviour , thereby expreffmg

H z then>

Colloquia men- themfelves more Swinifli than theirHogs, as in Luthers fable,when

/*!•• the Lion cntertain'd the reft of theBcalis with dainties, the fwine

asked for grains : and, as he there adds, what (houldthe Cow do with Nutmegs? Such husks and draff do fuch Brutes teed on : and Co little do they defire, and fo lightly clkcm of the bread of life* The Jews, Turkj, Arrians, Socinians, blafpheme Chiift: Malicious, Profane, Worldly Sinners, (Light and oppofe him, as he is King, Lawgiver, Judge, in his word, wayes, grace and fer-vants.

You will fay, this is a ftrange argument to perfwade to prize Chrift, who is fo generally defpifed and undervalued i and yet fuch as with every true Chriftian heart is very cogent and effectual, whilit they thus argue : Though others fleight him, who know not the worth that is in him, yet this mould not hinder me, who am acquainted with it, from honouring him. The wife merchant prizeth not the gem le(s becaufe the Dunghil cock under valueth if, or the Scholar learning, becaufe a fool derides ir. For all Michals feoffs David by his handmaids was never the lefs had inhonour. 2 Sam. 6* 22.

Nay becaufe others undervalue Chrift 3 we fhould the more highly prize him, that fo we may vindicate his wrongs from a profane wicked world, that it may appear that Chrilthath fome friends in the world who will and dare appear for him, wherein he hath fo many Enemies that rife up againlt him : And that others cannot have fo lowt as they have high thoughts of him* unlefs we mean again to crucifie him, if all his followers (as once) (hall firfafy him, and he have none to plead for /;*>w,bcfore men, who

&<rC Tiway. alone makes intercejftonfor us to God. *Io come to his own-, John i. ii. and for his own not to receive him molt unnatural and unworthy. Let others therefore at their peril tread under foot the blood of tlw Covenant, fjflebr. io. 29. But therefore let every true Ifraelite who dcfiredi \\$* i de'\\roying dngcl to pjfs over, ftrike the

&iOcL 12, 22. Fafchal Lambs blood on the fide-pojis and lintel, and not on the thicfhold, fo to be trampled on*

10. The laft ground of tl^s Dodfrine and duty is taken from the Confederation of what Faith is and doth. In the former particulars, Ex parte objefii hath been prefented Chrifts merit and worth, the Worlds meannefs and bafenefs: and yet the Worldly imans perverfe thought and eftimafe of both. Now ,Ex parte fub~ jtcli, it's faith that fee h all this, that hath an Eye to feeChrifts beauty^ and a taft to iclihhis fwcetncfsj is a felf emptying grace :

calling

carting out all elfe to make more room for Chrift \ hath fadly experimented the Worlds emptinefs, and experimentally hath been convinced of Chrifts fulnefs. And therefore it cannot be but that to you who believe^ and fo far as you believe, Cbriji is precious, 1 Pet* 2* j> Fides ementis eft incrementurn mercis. It's faith that Ambrof, fetteth a due price and value on Chriil, by reafon of the ienfeit hath of its own want oi him, and that worth and beauty which it feeth to be in him, fo that when others bide tbeir face from him, and defpife bim, and tbe daugbters of Jerufalem lefs acquainted Ifit, $5, 3; with him, ask the Spoufe, what is thy beloved more tban another beloved ? She readily anfwers *- Ncfcis temeraria,nefcis. You Cant. $.9. . would not fay fo if you had mine Eye, for in it he is white and ruddy, tbe cbiefeft often thoufands. It beholds bis glory as tbe V. 10. glory of tbe only-begotten of tbe Father, full of Grace and Truth, John 1.14* though befmeared and covered over with blood and fpittle. So that with Paul in the Text me can from her heart fay. Tea doubt-lefs and I.count all things but lofs for tbe excellent knowledge of Chrili J efts my Lord, for whom I have fttjfered the lofs of all things, and count them but Aung that I may win Cbriji.

Bat ffor Application J Can we fay fo and fay truly > what life, meaneth then the bkatingoftbefheep ? to allude to 1 Sam* 15.14. I fnall not here deal with open piofeffrd Enemies and defpifers of him, as with Jews, who in their wretched Devotions, pray that his name may rot and be blotted out from under heaven* or with Turkj that blafpheme bim, or profane Worldlings who prefer every thing, themeaneft outward contentment, yea the bafefi luft before him ; as they who although they believed^ would for outward refptds mtfrofefs bim h and that Tbeodoftus which Suidas John 12.4s": tells the ftory of advocem 'iurf*.

But with many vifible ProftiTors, who, though they fay they highly prize him, yet when put to it are. very hardly perfwaded to deny any thing of their profit, eafe, or other convenience for him, and (tick not daily for the lealt half-penny gain to lie and cheat and fo to difhonour him. Defperate madnefs! as he (aid, Quantum fro quantillo\ Think what it is thou getttft, and what thou parted: with, a&eft over again Adams fin i for an apple lofelt 'hina intereil in the free of life- Thou wHit never live and thrive upon fuch gains: fuch miferable exchanges at lalt will certainty undo thee. It's not %?uV«* x AKiL ^ av * but Gold, and the only pearl of price for very dung, if thou wilt Hand to Paufs emmate. 0 fools, P/ v ■•* © tfhen will ye be wije r

And

And when will even thofe that arc made rcift to fahation prove wifer than in their pra&ice fo to undervalue Ghritr as they do, whom in their deliberate judgment and inward frame or heart they value above all > To fay and profefs that he is fo,and in a notional way fo to judge of him, is an eaiie matter: but to fay Paufs words of the Text with Paul's heart, out of an inward working fen(e and experience of Chriits incomparable worth i constantly to carry along with us fuch a&ual worthy thoughts of it as may have a real directing, over-powering influence into the general courfe of our lives, and our particular actions <, 'hat our If.t, 2,17. lives may proclaim that God only is exalted, and Cbriji Jefus is with us indeed above all: this is a matter which the beit of us may well blu(h, and our hearts bleed to think how exceedingly we tall morr of. When Peter and other weak ones in time of perfecution, to fave their lives or^ liberties, deny him : when the Spoufefo values her eafe and reft, that fhe will not be at the pains to rift up and open the door* we, our lloath, foas not to fee open the door of our hearts in more bufie Meditations and more earneft Prayers to enjoy him : when he fo little in our thoughts, raifcth no more Divine flames of love in our hearts, when his glory, and intereft, and fervice is fo over-looked and waved, negle&ed, betrayed in our lives. 2 Sam. 15.17. But (as he faidj is this thy hjndn.fs to thy friend ? Or fas jy"^. 23.7- they) is this your joyous City? Is a Chrift fo little heeded and thought upon, fo much fleighted and neglected our jty and crown, our all and more than all? Is outward eafe, liberty, and advantage, Dung, that is fo overprized? and do we count all things loft for that Chr\(\for whom we will lofe nothing ? O lin ! O (hame ! lhould we not blulh at fuch disingenuity and unworthinefs ? U"c 2. And let it (hame us into more high and honourable valuations

of Cfirift > and this really manifefied when he and any thing elfe, though otherwife of never fo much worth and elleem, (hall come in competition \ whilit we ever account it a Bar abbas, a Robber, and a Murderer, that murders us and robs us of him by being All. 5.31. made choice of and preferred before him. But God the Father Fhil, 2. 9. hath written us a fairer Copy, who hath highly exalted him, and Col. 1. 18. given him a name above all names, that in all things be might have v^laxn Cx>?- t y e prcbeminence* And therefore let him have it in our hearts. It's L>4:<,(Tt. k ut reafon that he fhould-be advanced infinitely above all that is

Epb, 4. 8. on earth, who himfclf is afcended far above all heavens. We know not what trials in this kind, in thefe dangerous times we may

potfibly

poffibly be put upon. The Queftion may be which (hall be preferred in our choice, whether Cbrifl or life? It certainly will be, whether Chriji or a luji ,? Happy therefore it will be, if in a way and pra&ice of holy Afceticks, we now hit right in the one, that if God (hall pleafe to call us to it, we may not mifs or fail in the other : But in both remember, that as it is Gods firft Commandment in the Law, that we mould have no other Gods in Competition with hirrijfo it is the firft LelTon in the Gofpel that we (hould deny ourfelves, yea and comparatively hate father and mother^ and Lu\e 9, 23. whatever is of dearefl and higheil efteem, yea and dnQT&ofi&Ai Lu^ei^, *&, to bid adieu, and utterly toforfake all forhims that whatever 33* (Iraits and lolTes we may meet with, yet if we can but efcape as Mneas-i with his father in his arms, fo we with our Saviour in our bofoms andConfciences, our bulh^ will not be brokgs our portion (which we moil prize,as that which we may live on) will remain whole: and folong we (hall not be utterly undone. Indeed wc (hall if with oxher loflfes, yea with other greateft gains Chri/t (hould be loft. VonaVei, fine Veo> will be <T%« *fa&. If we break withChrilt for any thing, it will break us > It will at beft prove but a dead Contentment, if not a deadly torment. But (hall he pleafe to enable us fo to undervalue as to lofe all for him i if he do not reilore it again in kind, we may be fure in a better kind to find all in him j and this the fweeter becaufe more immediately from the Fountain-head, and never fofweet as then, becaufe we thereby plainly (hew, that we in all thofe loiTes and fufferings would own and make him our God and Saviour > and therefore his good-nefs and faithfulnefs are engaged for him as plainly to (hew (if not to all,yet ) at lead to our felves, that he is fo.

O therefore, that our Eyes were enligbtned to fee his beauty, and our heartsiaifeduptoamore anfwerable valuation of hisun-valuable worth.

A more conftant exercife of repentance would much conduce to it *, whiUt it (eesfmsuglinefs it would help the Soul more to admire Chrifis beauty, and by feeling of its deadly bitternefs, would make it morefenfible of his incomparable fweetnefs.

But more lively and vigorous actings of faith in this kind are moft uieful > for it hath an eye ferioufly and bufily viewing the vanity of the World, and the excellency of Chrift , and fo eafily difecrns the difference.

Ii'b it that tajis andfeeth^nd (as Jonathan did) by tailing feeth

that Cod is good*

It

The Fifth SERM OH

St. Maries, Novemb. 28. 1658.

It was an hand of faith (hat lifted up our Apoftles Divine Soul herein the Text far above all earthly enjoyments, as high as Chrift in Heaven, and there fo fattens. He believed', and therefore be thus Jpeakj: Tea doubtlefs, and I account all things but lofs for the excellency of the knowledge of Chrijl Jefus my Lord*

II. AH Birth-right-? rivikdges.

THE fecond fort of things which he doth particularly name and infill upon, and yet in compare with Chriit, moll gladly futfereth (he lofs of, are all his Birth-right-Privileges, which (verfe 5.J he thusexpreflfeth,

Circumcifedthe eighth day : of theflocl^ oflfrael, of the tribe of

Benjamin-, an Hebrew of the Hebrews, And as we have it added 2 Cor. 11.22.

Of the feed of Abraham. Which let us a little confider in particular,'

1. In that he faith he was Circumcifed, he telleth us he was not born of the uncircumcifed Gentiles.

2. And becaufe Circumcifed the eighth day, that he was not a Profelyte '-, for they were not circumcifed the eighth day, as the Jews were : but when at any time they took upon them the Jew-i(h Religion.

3. He fuither addtth, that he was of the ftocl^of Ifrael, which was a further priviledge, and preferred him before the Ijhmaelites and Edomites, who being of Abrahams and Ifaacs Poikrity, were Circttmc'iftd, as alfo the Sons of the Profelyres, which were circum-eifed the eighth day, yet were not born Israelites. And which added much to the noblenefs of bis birth, in which they much gloried > as being fo born in the right and holy line, and of the Church, of which all Jacobs Children were, and therein his bUffn-g exceeded the bhflings of bis Progenitors* Gen. ^9* 26*

4. He addeth, of the tribe of Benjamin : in which he coucheth many Privileges and Prerogatives, as the certainty ofhisbfinga truelfrjelke, when (according to theh manner) be could defign the paiticulai Tiibe he was of, as alfo the noblenefs of his Parentage, in that being a Btnjamite he was not born a Son of the Hand-. Is cs foroc of Jacobs Children were, but of Rachel, not only the vful but alfo the beloved Wife, and of Benjamin, who as .he was the beloved of bis Father, Gen* 44. 2c. fo his Poflerity

was

w^s the beloved of God , Vent. 33. I2« Of this Tribe alfo was The Jafper % Saul the firft King oilfrael, which chat Tribe much gloried of, and B* n J*mint therefore ufed much to name their Children by his name, as our c a C l ,s t , he . Apoitles Parents did him. on . /^/ i2I ,

Add to all this as the honour of this Tribe, that in the Schifm 19. affd Apoftafie of the ten Tribes from the Houfe and Kingdom of David and from the Temple and Gods true woifhip, this Tribe was faithful and kept dole to both.

Yea both Jemfalem, and the Temple, and t* ig>v U{%av> fell within this Tribes lot ( as Chryfojiom obferves) which made it to be «r« <PoKiy.a%$* pi?** fas he fpeaks) in both Ecclefiaftical and Political confideration more honourable.

And in thefe five particulars, Benjamins Mefs was five times as much as others.

And yet the Apoftle flays not here, but adds

5. An Hebrew of the Hebrews, to exprefs thefe yet further pre-heminences.

1. That both his Parents were of Abrahams race, and neither Hammond. „ of them of Strangers.

2. That he was not bom of the Greek Jews, or Hellenifts,that in their difperfions had forgotten their native Hebrew Language,

and weie unskilful in the Scripture: but that although he was Efi'us in locum born at 'Iharjhijh, yet that not being far from Jerufalem, and his & * Cor. 11. Father not having long before removed from Jerufalem thither, 22i and being himtelf a Pbarifee, was ambitious to retain hiroielf, and train up him his Son in the Hebrew Language : in which we have him preaching to the ]ews, AB. 2.1 40. and fo he did, ^h ya.* £#>c7r(££{ (J^^Wt retain his native Charziler, as T'heophylacl expreG ieth it, and in that refped: as fuch an Hebrew was more honoured, a< on the contrary the Greek Jews were fubjecfc ro be neglected. Act* 6. 1.

3. But efpecially this he adds to exprefs the antiquity ofde- Calvin. Be^a. fcenti whilft he calls himfelf an Hebrew of the Hebrews, he ri-

feth up as high as Heber, as fome Interpreters conceive, but ra- Cajetan,

therashigh as Abraham, who in the Scripture is the firft that we

find called an Hebrew, Gen. 14. 13. of "QJJ from his pading over

Euphrates into Canaan, and lb an Hebrew of the Hebrews is mucH

one with thefeedof Abraham, of whom they moft gloried that

they were hisChildren, John 8. 33, 39. who was the Father ofRom. 4.12.

the faithful, as it were the head of the Covenant to whom it

Was firft folemnly renewed and fealed, and fetled in his Seed.

I 4. Which

4.. Which might be added as a fourth Prerogative couched in thefe words, namely the privilege of the Covenant and Promife, as Aquinas noteth not unfitly.

Now what a long Bede-ioul, or large Charter of privileges and Prerogatives, and Title* of Honour, doth the Apoflle here produce to check the proud boaiting of the falfe Apoftles , and to (hew that he did not undervalue them out of envy of them that vaunted themfelves of them becaufe he had them not, as many Aqninat. oftentimes contemn thpfe things in others, qu£ ipfi nefciunt vel

nonhabent, which themfelves fall fhort of* But to (hew that although in all thefe he did equal, or exceed them, yet as to his acceptance with God he had no confidence in them, but in Chriji and bis righte oh fnefs only.

We have here a large'Field, in which in thefe many foremen ti-oned particulars we have fcattered as many (talks with full ears, which for our ufe and benefit we may either gather upinfome few maniples, or bind up in one fheafand bundle thus. j9o& That it is not, i. The Antiquity , nor 2. The Nobility, Rich-

es, or Greatnefi, no nor 3. The Piety and Godlinefs of our Parents and Progenitors •<, or (if you will take it in one whole bundlej) It's no Birth-rightPrivileges whatfoever, that without Chrift can commend us to God for acceptance to Salvation.

This one contains the general fum of thit whok verfe, and thofe three the chief heads, which all the forementioned particulars may be referred to.

But before I particularly confider them, to prevent mi/take, Jet me premife, that Paul did not here play the Leveller, and jumble Kings and Queens, and Peafants all together, as in a Chefs- bag. God who is not the God of confupon, iCcr. 14.35. would have us obferve order: and when he makes a difference , would have us take notice of it. And fo according to the three fore-mentioned particulars of the ancientnefs, honourablenefs, and godlinefs cf mens Anceftors, his will is that they mould be efteemed of accordingly.

So for the firft, of Antiquity'* Ancient things, 1 Chron* 4. 22* ancient people* Ifa. 44. 7. Nations, Jit. 5. 15. Landmarks, Prov. 22*. 2?» Rivers, Judg* 5. 21. Paths, Jer. 18. 15. Mountains^ Veut* 33. 15 are in Scripture fpoken of with honour? as ancient and honourable are joined together, Ifa* 9. 1 5. And truly if ancient Monuments be venerable, then to be the Sons of ancient Kings in Scripture-Phiafe, Ifa* j$>. 11. may well go for a

Title-

Title of Honour, and not to be vilified by upftarts ofyefterday* And for the lecond, of Noble and Honourable Parentage > He that enjoineth Honour to whom Honour, Rom. 13. 7. and faith, that Land is bleffed, whefe King is the Sons of Nobles, Ecclef. 10. 17. and when their Nobles are of themfelves, Jer. 30. 21. and threatens it as a judgment when fuch are pulled down and taken away, Ifa. 43.14. 3. 3. when he makes the ancient and the honourable, the head, Ifa* 9. 15. he would not have them rudely kicked and trampled upon by the inferiours/00* of pride.

And for the third, of what unvaluable worth and ufe the god-linefs not only of our felves but of our Progenitors is, we (hall by and by fee more diftin&ly.

But notwithstanding the true eftimate that is juftly to be had of all thefe, and the improvement we (hould make of them, yet in the cale of the Text, as to our acceptance with God and ajfurance of falvation, in comparifon with Chrifi, efpecially if (as often it falls outj we bear up our felves upon them (as the Jews did, John, 8. 33.^ fo as not to fubmittohim, it's not all the privileges that in any kind we can have by our Parents in general, or their either Ancientnefs, Honourablenefs, or Godlincfs in particular that will bear us out i nor did the Apoftle offend again!! the Laws of Heraldry, in this his Emblazonry, when he calls either his own or Parents riches and greatneis ty^U* lofs, or their Nobility <rxv$&xcL, ox dung, as thePfalmift fpeaksof fome Nobles, which perijhed as dungforthe earth* YfiL 83. 10, n.

For the firfr, The ancientnefs of his Pedegree, the Apoftle ex- i. Antiquity. puiTeth it when he faith, he was an Hebrew of the Hebrews, In which words he derives his Pedegree, a prima & antiquiffima ufq\ Zvutev^ r£r origine, as Beza glolTeth it, and carrieth it up to the Spring-head *, fvA**ip*>v to Heber fay fome, at leait to Abraham the Father of the faithful, * * wv ' and the fountain of Ij r rad '•> and yet this his ancientry which the Jews fo gloried of, in compare with Chriji and hisdefcentin the Golden line from him, he valuefh at a very low rate, even as lofs and dung* And fo fhould we.

For although Antiquity be venerable, even annofa quercus, an old fair-fpread-Oik, that keeps the fap in it be a goodly tight, and therefore much more an oldDifciple, as Mnafon, Ad. 2 u id. efpecially if of an ancient family that in many defcents hath continued in a constant fucceflion of men of worth, and honour, and vertue, and piety, be moft honourable in it felf, and conveyeth down a greater bleffing upon poflerity, retaining the fame fap

I 2 and

. <5o The Fifth SERMON

and verdure fas the ftone, the higher it cometh down from the Mountain, dcfcendeth with the greater forcej yet, notwithttand-ing the greatdt Antiquity o[ our Ancestors, if we cannot (hew our defcent from, and intereft in the Ancient of days, the ever-

Dan.'}. 15. ij/Hytg Fatbits and do not walk in the old Commandment, and in 9 ?' tne % 00 ^ °^ wa y-> an ^ ancient paths, if we do nor put off the old

V/° " 2 7 * man, and be not purged from our old fins, make bags that wax not

7*r,6.i6.i8. o/ ^ as t he Scripture fpcaketh: I muft tell you,

fpAf/! 4. 22. item. 6. 6. 2 Pet, 1. 9. £«£<? 12. 33.

See Sir Jf. Ra- I# xhat the grcafelt ancientry, though you be At avis editi Rtgi-*€*' l Scd* ^' * s ^ ni P^ anc * aDitradtly in it (elf, as to intrinfick value and Hni'd 9 proJefl t * Phonal worth, of very little avail. Thefe fttmofeimagines (as Pontice, longo lully calieth themj will not much adorn thy houfe, much lefs fet fangu'me cenfe- thee out of obfeurity. And thy boating of them will be but like Sat Q Snal ' difputes about Evander's mother, or thofe old wives Fables which £j\» l VdL j\»g. the Apoitle fpeaks of, 1 Tim, 4.7. ridiculous in thctnlelves, and X°t< if"? «V> will make thee fo to every one that will tell thee, that the meaneft »VT #,'»«!/ oto) man as well as Thou had the fame Adam for his great Grand-

rr&l. meat y*>$

kyivojT &vit*\ l ' Menand. Non domtts antiqua, &c.

2. If thy ancient Progenitors were good, it may be thou and the reft of their Poileriry are (hametully degenerated > fo long fince that all good is forgotten > as often it taller h out, that man

Pfal. 49. 12. being in honour abideth not. Ab Augujlo in Auguflulum, from the eminency of Ancestors worth, they may be (unk into the depth

£»//«•• of allbafenefs, and then (as he faith ) they are highly defended

indeed, when tumbled down from that height of Progenitors Eminency into fuch depths of unworthinefs, as old Trees ufe to bring forth, but little, fmall, and fowr fiuit, and at laii none, and then die and prove an unpleafing light, till lait of ail they be made fexvelfor the fire: or the ruins of an ancient Caftle, which beget more pity than veneration in its beholders > and a Robe of honour transmitted from Father to Son, when once worn tbriad-bare and ragged, looks very poorly on his back that weareth it, whilefta plain home-fpun new garment would be more handfome. The Scripture fpeaks of retaining of honour, as well as of gaining if, Pr9V. 1 1. 16: If therefore AncejiorsgainedU, their pojierity mui\ jook to retain it, if they would be the better for it. for a worrh-ieis Sot or begger to beait of his ancient extraction which he is a

fhame.

fhamefo, is a very ridiculous thing. It's but veneranda ruhigoy venerable for antiquity, but debated, becaufe now grownrufty. It's not bare fucceflian in placeJ and perfins, unlefsalfoin life and dotlrine, that is a mark of honour, to either Churches or particular men- Let nor therefore rhe Papifts prove Veteratores with the Gibeonites, to impofe upon us with their oldSbooes* No. Thefe we now fpeak of deceive themfelves,as though rhefe old rotten rags .would help to pull them out of the pit of difgrace here, or Hell hereafter, as thofe Jer. 38. J1, 1 2. did to draw Jeremiah out of the Dungeon.

3. But it may be thcfe thy fo Ancient Progenitors which thou dvohti jus 7^ fo boaftcft of were very bad. Thy bloudot old was tainted: and y'wy- Me-then; to make much mention of them were to raks their unfavoury mn Carcafes out of their Graves , which it would be more for thine and their honour if they were kept buried, and former things (zs the Scripture fpeaks, though in another fenfe) were not remembred. tf a 4$ % l8 * And yet they will, if their pofreriry prove fas very oft they do) heirs more of their fins than of their lands: for fome fins are of-tent.mus hereditary Difeafes, entailed on a Family, and run in a bloody as amongft the Romans, fome Families were prudent, fober, jultin conllant fuccedions: others on the contrary foolilh, proud, luxurious; And all the Herods in their feveral fucceffions were crafty Foxes and Blood-fuckers. And the longer fuch Blood runs, See Erughs in the more corrupt it-groweth, proves an old leprofie, which v/as Mauh.i.i*-more incurable. Levit* 13. 11. Of fome families as well as per-fons it may be faid that they are old in adulteries , Ezek,. 23. 43. retain the old hatred aga\nl\ the people of God,£3^25.15-which is the very venom of the old ferpent, which the older* the ranker Revel. la.jp it growcth : and fuch a {lain in our blood is not to be walhed out but by the blood of thrift. And therefore when it may be faid to fuch as Ifj, 43. 27. Ihy firji Fathtr hath finned, initead of glorying in being born of fuch ancient Parents, they had need rather to pray with the Pfalmitt, 0 remember not againjius, D^iiJ&l DJIJ?; Pfal.*}? t %*. fortmr iniquities, or (as it is in the margin, and as A. Ezra and Kimjhi render it) of thofe that were before us. For

4. (Which may yet help more to prick this fwoln bladder) God may vifit the iuiquities of forefathers upon their Children to many generations > Exod* 20. 5. Levit' 26. 35^40. Numb- 14. 18. Veut, 5. 9. IJa* 14. 21. Jer. 32. i8» Nor can ^ Antiquity prefcribe with Some of bid God for immunity, who fparednot the old world , 2 PeU 2. 5. but ^l 31 "^ t0 prepared lophet of old aad that for the King-> If a. 30.33* who j u ^ '

threatens

the Fifth SERMON

S\ quit paterni threatens to bring down into the pit the people of old time, Ezek. vnu nafuw 2 ^ 20# anc | t0 yneafure y Qt h theirs and their forefather's 'former fap'cena * wor K s tnt0 x ^ ilT bofoms. If a. 65. 7. And the fore the older it hath been, the more incurable it hath grown, and the Debt the longer it hath been on the fcore, with the multiplied interest of it, is likely to fall the heavier on them who at latl pay for it » as a great old Houfe, the longer it hath Hood, cometh down more fi id-denly, and the fallthereof is great i as it hath been obferved T, at the ruins of fome great ancient families have proved the more eminently deplorable, and according to the Proverb, they get an old Rjufe on their heads. Thus firft the Ancientry of our Progenitors is not to be relied on. 2. Nobility Nor fecondly their Nobility, Riches, or any other outward

^r d » rc V nc / s ' greatnefs. This the Apoftle toucheth upon well-nigh in all the

*Jt rani S, ICC r m* J «• 1

p erer ;- Difp*t> fore-mentioned particulars.

i.irtXom. ' Ofthefiock^of Ifrael, and fo of the right line. Of theTribe of Benjamin, not of the Handmaid, but of the lawful Wife, and of the Royal Tribe, an Hebrew of the Hebrews, and fo of the feed of Abraham, who (Wis fervant laid) was rich and great, Gen 24. 34. and the Children of Heth acknowledged him to be a Prince of God, or a mighty Prince amongjl them. Gen. 23. 6.

And yet again all this cur Apolile accounts as lop and dung in comparifon of Cbriit. And fo again fhould we. For though this may fomewhat difference us amongft men, yet as toChrift and Salvation it giveth us no precedency. One Hill here on Earth may be higher than another ', yet as to their nearnefs to Heaven, there is no conilderable difference. All the Saints fit about Cfarift incirculo. Revel. 4. 4. As to this none are nearer to him than, another j where there is neither Greeks not Jew, Gal. 3. 28. Col.

3-.ii *

1. Whereas our intereft in Chiift is amongfi thofe fure mercies

#M$« 3* of David, of which none can deveftusi on his head his Crown

Pfal, 132.18. flourifheth, and can never be blaftcd. The Nobili:y and Greatneis

which we have by birch from our Ancellors, we hold but by the

courtefie of the Times. When they frown and the wheel turns,

t& avco Kola, and you may fee Servants on Horfcback^, and Princes

Ifa, 2 j. 7,$,?. lackying it on foot. Ecchf. 10. 7. And the taller fuch Cedars grow,

the more expofed to be itorm'd and blown down. How often of

Nobles cfpecially do we read thac they have been brought down ?

Ifa. 43. 14. Nabum 3. 18. bound in chains, PfaL 149.8* Led

Captive, Jer. 27.20. Slain, Jer*~,9>6. Famifred, Ifa. 5. 13.

Jer.

Jer. 14. 3. Thus we fee man being in honour abidtth not : and Pfal. 49. ia» therefore feeing this Glory (as the Prophet faith J is fo ready to fly away as a Bird, how much better is my Chrift, who will be fure ff<f f* ?• f J« to abide with me for ever ?

But you will fay a Pearl is a Pearl though trod down in the dirt h and a noble fpirit or family may hold its own, and continue truly noble under all outward abafemenf. True. But then confider,

2. Secondly, That, Not many mighty, not many noble are called* 1 Cor. 1.26. That true worth is not always found in thofethat in the Worlds ordinary Nomenclature are called Nobles and Gentlemen. One of this latter rank of ours very lately hath very pi- Mr. Mofefy in oufly bewailed their debauchery, that they had put orTnot only the h,s 9^w 0s-Gentle, but the Man > for which he feareth in our late Wars the &* iv i ,M » ftorm hath moft heavily and eminently lighted on that rank and order. I like not to play the Critick in God's Judgments on others.*. but it were well they on whom they fall would obferve them. Nor is this the diftemper of our times only, for of old we find the Prophet, Jer. 5.4, 5. complaining, that when he found all amifs in the inferiour rank and faid, I will get me to the great men and Jpeak, to them, as hoping fomething more worthy and noble in them, he found that of all others they had altogether brokgn the yoke and bur(i the bonds, as Ffal. 2. 2, 3. they were the Kings and Rulers that faid, Let us break^their bands afunder, and caji arvay their Cords from us > fasfome now profanely fay, what is a Gentleman but hispleafure? ) So Schechem is faid to be more honourable than all the houfe of his father, Gen, 34. 19. and yet guilty of a rape. And they were the Elders and Nobles of Nahoth's City, who 1 R'mg.iu %$ out of fear and bafe compliance with JezabeFs wicked Commands **• adred his murderi as the Nobles of Tekgatfslteckj were too fine and tender to put them to the work^of the Lord, Nehem- 3. 5. -■- Now fin ever dcbafeth when ever it prevaileth, iz a reproach to any peo~ ple> faith Solomon: and fo to any family or perfon how great pro. 14, 34; foever. Ephraim the royal Tribe exalteth bimfelf in Ifraelh but $• 9. when he offended in Baal, he died. Reuben, as the fitit-born, was Hof i>. t; the excellency of dignity, and the excellency of power, but becaufe he Gen. 49* 3> 4.^ defiled his Fathers Bed, he mu}i not excel, and fo he was deveiled of his dignity, his primogeniture translated to Judah, and in part to Levi who was taken into his flead of fir ft-born, and his double portion beftowed upon Jofeph » and that Tribe fet not on the right hand but on the left, not upon Mount Gmzim to hhfs % but on Ebal

for the inferior and lefs defirable office to curfe* Vent. 27. 13. For Naaman to be faid that he was a great man and an honourable, and yet to have it added, but be real a Leper, 2 King. 5. 1. that marr'd all. And fo flill fo be in the rank of Nobles, and Gentles, and yet defiled with a woxkleprofie of Pride, Cruelty, Luxury, and the like i as it fiains the blood, to it may well prick^the bladder. With how much more right might the Bereans be faid to be wore noble, AU- 17 II. and Jaboz to be more honourable than hit Brethren, 1 Chron. 4. 9. who (as the next verfe fhewethj was Rom. 9. at. more dtvout and religious! and how more noble is it to be a vef-%Tim. 2.20. fei 0 f honour of Gods making! To be of the Blood-Royal of Heaven, Brethren of Chriji the Son of God, the Lord afglory, to have the honour that conus of God, to be partakers of his righteouf-nefs and grace which truly ennobleth the S01J that hath it, as Epfi. 7* Hierom faid of Paula , that (he was nobilior fantlitate quam ge-

JttvenaL Sa- nere I The Heathen Poet could hy^Nobilitasfola atq\ unica virtus* W* 8 ' Child (lam fure) made Bethlehem, that in it fclf (Micab 5. 2.)

0 yXv y&i ^ was amongft the leaft, not to be the lead among the Princes ofjudah*. iSrhoiiuyivfii (Mattb. 2. 6>) becaufe he was born in its and the more he will ^EurwcL^iya do to any or us if he be born in our hearts. And fitch honour have <N h'iav \»y*r all the Saints* And therefore faving to all their Civil Titles and r«/av ctf iTM Privilege*, we may fay fas he did J thofe that are truly godly 0//*. Pbaleu. ar£ j n a (~pi r itual and fo a truer fentc, the truly Right Honourable* Veut. 26. 19. 5 0 J fj nc J j n Scripture the devout (tiled Honourable, Act- 13. 50. and 7/ 8 n* bolimfs and righteoufntfs often joined wiih honour, as making 177^*4.4 ^* uc ^ tru *y honourable* becaufe God hath undertaken it, that Prov. 21.21. they which honour himJhall be honoured. 1 Sam. 2* 30.

3. But thirdly, Though inward worth may be conjoined with

outward dignify in Progenitors, yet that is not always entailed on

and tranfmitted to Posterity. However the outward trappings

may. Indeed the Sun feeth not a more glorious fight than is

Greatnefs and Goodnels continued in a Family from Father to

Ainead.6. Son to many Generations. When primo avulfo nou deficit alter,

ivywucL ka-^ j uriUS & fimili frondefcit virea met alio. But the true Nobility of

npiyovav a. Parents is noc thine unlels thou imitate if. And that often doth

yttB'ov. Pint, not hold, that fortes creantur fortibus. Children are not always

<o*e) ira-tP* hke their Parents, efpecially in their worth and verfucs, but prove

Xam t 4. $. wofully degenerate > and then, for them that were brought up in

fcarlet fin this kind; to embrace Dunghills* for Children of Pa-

rents of greateft worth and honour to betake themfclves tobafe

.manners and pra&ifes , is -greatefi bafenefs > which very much

diflionours

diihonours their Parents, and themfelves more : which (were Scripture filenO the light of Nature in Heathens crieth fhameof. Quam te Iberfu* fimilem* — for Achilles his Son to be likg 7her- J»vetu Satyr, fites, how unfightly did they account it! And the Greek Trage- 8 * dian will call him that is ttnjufl, bafe, though be bad one better than ° f M Aijuun Jupiter for bis Grandfather. And when a degenerous Son of a **'*!*»voi,& valiant Captain, asked ot Antigonusnxs Fathers pay, he returned <r«ptf*H, >w-him this anfwer, alaa* lya ttv<P&.yAlicif » n&l&yctQiai {u&ov flJapti ^ivh* «W/ that he rewarded not Parents but pcrfonal worth. Thou who ^°*"« Eurip, challenged thy noble Parents efteem, imitate their virtues, and n*/o7 ><*? no body will grudge or envy it. Otherwife the Poet * will tell ***Jp~ T °£* thee that the Horfe though of a generous breed, if he prove a Jade, \& vjfJ™ initead of richer trappings muftexpedr the Cart-gear, or Pack- fad yxn&yty&u die. Iffhoubeeft lick and poor, art thou the healthier or wealthi- "(taut maQs er becaufe thy Parents were rich and healthy, and not rather even T0 J* tojwlw therefore the more miferable ? And therefore whilft thou art vi- 'zwlf?***' cious, canft thou think becaufe thy Anceftors were virtuous, that * Juvenal. St* thou art therefore the better man, or not rather the more unwor- '>'• 8. \ri\oq\ thily degenerous ? Let Socrates in this inftrudt thee, that we judge J4 **^ e ^ em not of the goodnefs of Corn from the field in which it growetb, /V° °J but from its own intrinfiek goodnefs > nor muft thou judge of thy ** iK7 **** m true worth by thy extraction, but thine own peifonal worth, which a/Aa^s/fu-only can truly innoble thee. Ssjoy **&

But this particular of Anceftors Nobility is much akin to the T &f nv< former of their Antiquity, and both of them come in the rank of thofe BiartKA, or outward worldly excellencies and advantages which in the former head we had largely fpoken to.

And therefore I pafs on to the third Birth-right-Privilegehere a. Godlinef* fpecified, and that is being born of Godly Parents, For this alfo is of Parents, contained in all the former expreflions.

Circumciftd the eighth day,md therefore not a Profelyte born of a Stranger.

Of tbeftoc}{of1frael, who prevailed with God, was of the holy line, and all his Children of the Church and Children of pro-mi fe.

Of the Tribe of Benjamin, beloved of God and of his Father, and whofe pofterity kept clofe to God and his woifhip, when the ten Tribes fell off to Idolatry.

An Hebrew of the Hebrews •> If meant of the Seed of Hebtr, he alio kept clofe to God, and joined not with others in the atrempt to skale Heaven by Babels height * 01 if Abraham, he was the

K head

,>

The Fifth SERMON

pun i 1 ?

See /*/. Ben. Jfrael Condi. 41* in Gen,

bead of the Covenant, and the father of the faithful* and fo his ieed the feed of promtfe*

And yet even alt this alfo he accounts lofs and dung in compari-fon with r hrift.-— And fo fliould we do, though we could vie it with Paul in regard of a long fries of moft godly Progenitors.

Not but that this in it felt (efpccially if duly improved; is a great bl. fling, and highly to be valued, above being born Sons of Kings and Emperours. For unfeigned faith to dwell in a Grandmother Lois, and to defcend to the mother Eunice, and fo by de-fcent to come to Child and Grandchild Timothy, 2 lim. 1, <. how happy and honourable ! Great are the Buffings (if not hin-dred in the defcent) which come down from godly Partnts fby means of their Inituution 3 Prayers, and Covenant) to their (uc-ceeding pofterity.

1. Oft-times outward blcflings and profperity. JJhmael and E/jacameby their greatnefs, the fatnefs of the earth, and dew of Heaven by this Title, Gen. 17. 20. 27. 39. as we after find it again and again fignally expreffed, that both Abijam, 1 King, 15.

'4. and Jehoram-y 2 Chron. 21 .7. had peace and eifablithment for their Fore-father "Davids fake and Covenant, as the Moabites and Ammonites fcaped the better for Lots fake, Veut. 2. 9,37- and Solomon for Davids fake, 1 Kings \i* 12, 13, 32, 34. Godly Parents do nor ufually leave their Children Beggars , if they prove not Prodigals, Pfal. 37. 25. I have been young, &c.

2. Kigbt to God's Ordinances. When the Covenant was once made with Abraham, Ifhmael his Son though by the Bondwoman had the fal of it ftampt upon him in Circumcifwn, Gen 17.4, 23. and Peter inferfeth the like tor Bap'ifm Uom this promife made to them and their Children, A6i. 2. 38, 59. and not only to

Zpbef.t.iz* them Jews, but to us Gentiles that were afar off, bin now are made near by the hioud of Chrilt, and the feed of Abraham, Gal- 3. 29. and in their Read grafted into the fame Olive, to put tkt of the like privileges, Rom* 11. 17. and as they were federally JWy by realon of their Root v. \6. fo in the like kind the fame Apo/ile faith, our Children are holy, 1 Cor. 7. 14. and (as to thisj to have no more privilege than the Children of Pagans, is the Anabdp-tifts liberality : But moll unwor;hy is he ot this choice bkfliug that doth not highly value it, and accordingly improve it. For,

3. By this right to the Ordinances and means ot grace wt come to have a fair advantage, and are fet in a nearer proxm.it>. Chnlt faid to the young man f piubably bom ot Religious Parents, and

vertuoully

vertuotxfiy educated) that he Wis mt fir from iheKhgdoniofGoJy

Mirl^ 12. 34* Such fas the imporent people of oidj are fit in

Chriits walk, and are thereby in a fair way co gain healing by it,

non indigni quivocentitr ad fidem, as AmbroCe (x little too boldly) inRom.ii.t6*

expreiTeth it. And if to be near to a Curfe be to fad, £fr&r. 6. 8.

then fuch a nearer probability 0$ grace (hould be efteemed and

improved as a great bkfling by all wife men, who even in point

of Worldly advantage, ufually do highly value their very prjfi-

bilities.

4. Children of godly Parents , if through Grace themftlves alfo prove Godly, in the improvement of this Birth-right Privilege oft-times prove eminent as in other gifts, (bin faving grace, Veum ampltora dona conferre non dubitandum e/?, faith P. Martyr, inRomAUi'6. Jacob upon this ad vantage faith, his bleflirigs exceeded the bleflings of bis Progenitors* Gen* 40. 26. As the Snow ball, the further it is rolled, the greater it groweth, and the Child fer on his Fathers fhoulders is lifted up higher and feeth further. How eminent in holinefs did Timothy prove who had the advantage of a godly mo« ther^nd Grandmother in a continued fucceffion? Obfervation of what we may find in this kind frequent in our days, would make this good. But the (lory of the people of Jfrael, and what the Pfalmifl faith, PfaL 87. 4,5. puts it out of queftion, that whereas of Rabab, Babylon, Philijiia, lyre, and Ethiopia it wasfaid, Behold (as being almoft a wonder) that this mm, u e. fome one lingle man of note and eminency, Kara avis in terris, was born there, as one Anacharfis in Scythia ; yet of Zion, of Ifrael it might be faid, t^ 1 ^ ttf^ 3 man and man, this and that man, ie* very many men, multipietate, dottrina, ingenio, rerum bellicarum gloria, aliifqs virlutibus inftgnes fas Muis glofTeth it ) were born there: That little fpot of ground where then God planted his Church, and fo where there was a Godly feed of Godly Parents, affording more eminent men for holinefs and many other noble ac-complifhments for their proportion than all the whole World be-fides *, And that not for the goodnefs of the air there, (as the jews Fable, that^fcTferr<£ Ifraelis fapientem reddit) for the air of that Country is the fame (till, but we find it not producing any futh thing now: But becaufe the fpirit of God breathed there then,and fo many Godly men and Parents breathed in their holy Prayers, Conferences, and Counfels, by which (through the blefling of Godj their Children and Pofterity came to be fo nobly and heroically fpirited with that ^13 TVT\ 9 that vmfy* iyipovtKiy,

K 2 whicb

<58 The Fifth SERMON

Spiritus prii^ which David prayeth for, TfaU 51.12. and that KTI^ !?"^, that

cipalis. *mti*. *ie*ajfo, that fmgular fpirit , which Daniel was indued

Sphituiam- w ith. Djw. 5. 12.

' r# 5. I do not infill on that which may be added, t;i;5. the falvathn

of the Children of godly Parents dying Ipfants: of whom, (leaving others to G^dJ we pioufly believe, that they are wrap up in the bundle of life by vertue ot Gods Covenant with their Parents to be their God, and the God of their Seed, till they live to rejc<5t that Covenant.

<5. Or if they live longer, and very long in a flnful way, yet Godly Parents, Covenant and Prayers may at laft reach them and' recover them. Gods Covenant endureth to a thousand generations, pfcil. 105.8. and that is longer than the W01M will laft. He meat-ethpr ever, as the former part of the verfe expreffeth it. And this in a conusant fuccefllon from Father to Son. Exod. 20. 6.

The Prayers, Faith, and Covenant of a godly Parent recovered, and proveth efficacious in two very unlikely Cafes.

1. When it feemeth (and in part isj interrupted by the intervening of fome degenerate perfon in the line, as in Davids » after a Jehofhaphat, a Jehoram, and after an Hezekjah , a Manaffeh, .

ZihicgrAd* & Ct Then, as Picolomineus faith of Honour in fuch cafe of inter-cifion, it palTeth over per faltum, fo the Covenant leapttb over fuch an unworthy perfon, and recovers it felf in thofe aUafuccecd-ing, as the river damM up in fome place, either fwelleth over, or creeps about, and then runs in its former Channel, and fo the godly Grandfathers Covenant, though broken off in the ungodly Son> recoverethit felf in the Grandchild, as Hezekjah in a Jofiah, and R>m. 11. though the Jews have been broken off for many hundred years, yet becaule of God's Covenant, made Several 1000. of years fince (the Apoftle makes account) will recover them to-

Rm. n..i8» war d the end of the World. And that leads to the

2. That this efficacy of recovery it hath a long long while after the Godly Parents are dead and gone, as Abrahams before-mentioned fome thoufands of years after his Death. And fo, as I (aid. Abijam and Jehoram had the benefit of Davids Covenant, though he long betore deceafed.

And therefore although it be a great comfort to godly Parents So among to fee their Children cloathed with their graces before their death, ^amimndai E ' as Aaron ^ Eleazer his Son, Numb, 2c. 26. yet if not, the cafe is was wont to fay, that he reaped this as afpcciai fruit of his own rertues and praifes, qM tarum fpefiatorefbaberet partntes, zilfa* 29* 23. as L, it Djch reads it.

not

not defperate, but there's life at roof, as Job cxprefleth it, Cap. 14.7*8,9. to which I onty allude.

fn thefe an4 the Jj'ke particulars very many and great are the Blefllngs that cone to Children from godly Parents, were it their Covenant only if duly improved : and it is the great fin of fome Children that it is not improved at all, and of the beft, that it is not more than uiLaily it is. God, lam fure, hath much refpeft to it in his bellowing of mercy. I mil for their fakgs remember the Covenant of their Ancejlors, Leviu 26. 45. And they in thofe for-mer times (who were older and wifer) in all their wants and ftraits, quickned their Prayers and Faith by it, whilft ftill and upon all occafions, 7he God of their Fathers, they were ftill thinking and fpeaking of, and pleading and having recourfe to Gen* 31. 5, 42, 53. 32.9. 46.3.49.25.

But notwithstanding all this (to return tomypurpofe) as in Gods Covenant with Abraham to be a God to him and his feedChrijl was included, and principally intended, Gal* 3. 16. fo in the belt Parents Covenant conveyed to their Children, ifChiifr be left out the entail is cut off, and all thiscometh to nothing. What is it to be the Sons of the beji mm, if we be not alfo the Sons of God, which we are only in and by Chriji ? fo that in compare with him, and as to' our purification and acceptance with God, we may, nay mould with?j»/, count even this happy privilege alfo lofs and dung* For

is ^TpHis being born of mod godly Parentsdoth not free us from St. Maries X that original guilt and fin which is conveyed to us from A P rtit la our firft Parents. Vavid under the Law, though he could fay he *** was the Son of Gods Handmaid, confefllth himfelf born infm. PfaL pr a j t 8$, t g t 31.5. And Paul under the Goffel faith, we are by nature born Children of wrath as well as other r* Epbef. 2.3. Our next beft Progenitors cannot cut off this fad old intailof our firft great Grandfather. The winnowed Corn brings forth that which fpringeth from it with the husk, and the circumcifed Parent begets his Son with his foreskin, yea and with natural linful defilement, which wasfignifkd by it.

2. Nor doth it infufe or propagate pofitive holinefs. Their begetting of Children is an Aft'of Nature, but holinefs is from Grace. It's Guilt the Everlafting Father, who in this ienfe of his own good will begets us 5 James 1. 18. P. Martyr conceiveth that for the Godly Parents take, God may do mCfch to their Children,

at

jb ibesixth Sermon

vKm.\\ t \6. at leaft in a tendency hereto, ut adfidem adducantur,&donhfpi-

Minimefcttifli' riths inlhuantur. And I deny it not : bat yet fo as that he there

tatemura cum confefTeth that they do not propagate grace with nature, but fin ra-

femwe tranf- j g uc h fl p ro p a a a% ' im 0 { holimfs had been by the firll Covenant

ins peccatum J" the prjt Adam it he had itood \ but in the jecond Covenant its

& nature vi- not fo derived by Parents, but infufed by Cbrift ("the feeond Adam)

tinm. immediately from himfclf. So that although it befomerimes cal-

Mal 2. 15. led the holy feed : yet that's meant of federal holinefs, or of the

ty*- 6.13. former advantages to true holiness, not of any necciTary or con-

ilant befiowingi much lefsof any natural propagating it to their

polleiity. (Though the mother was an eleci Lady, yet it was only

Lct£VtUw <r<*, 3 John 1,4. not all, but well that fome ot her

Children walked in the truth ) For,

3. Very often good mens Sons prove as bad as others: indeed Gen. 49 26. fometimes very good, and it was Jacob's preeminence above his

Progenitorsjhzt all his Children were taken into the Church. But

Jofiab was a very good man too, and yet whereas he had but four

Of three of Sons, 1 Chron. 3. j 5. they all proved Mark naught. Ajufl man

them, See begets a robber and Jhedder of blood, Ezel^ 18. 10. as we read

2 f C hT' *fh V -7"4S' 20 ' J ^' ^ ere were f cven hundred men left-banded cfBenja-SceJer.22.' min -> IV ^° bad his name from the right hand. Upon which, one Anonym. Anmu not more argutcly than truly and pioufly, ha non rarofctvoU naf~ Cantabri^ia. cuntur a Benjamin dextr£ filio, and imitate them rather in their deformities and fins, than in their graces and beauties,

4. Nay too off en beji mens Sons prove the very rvorft* Adam 1 Sam. 2.12. had a Cain. Noah, a Cham, Abraham an Ifomael, Ifaac an Efau r

r Hezekjah a Manajfchy Elies Sons the Sons of BeliaL Many of Davids Sons proved notorioufly wicked , and the unworthy bafe Nabal , is 1 Sam. 25. 3. regiitred to have been of the mod noble and generous Calebs pofterity. The Jews who Ma\tb.%.^. claimed Abraham for their father, John 8. 33, 30. our Saviour calls a generation of vipers, and faith they were of their father the Devil, V. 44. Nati de amico Dei Abraham, vitio Juo fatlifunt quafi filii Cham, as Hierom faith on Jer, 2. 14. A fad truth ! fo notorioufly known, that it came to be a Proverb, both with the' Jews, ]^{5^9 n Acetum vini proles, Wine begets Vinegar, and with the Greeks, 'Hf&ov 7iKVd, irnp&la., Heroum filii nox£. And 1 w (h that our fad experience here in the Univerfity of many pro-miling blojfoms cantered in the bud, of very many godly mens Sons if not wofully debauched, yet much degenerated, did not prove this too true, ajjd that the Fapijis had not fuch occafion to

condemn

condemn our Mini/ten marriageshy reafon of the frequent, abominable mifcartiiges of their Children, as of old the feven Sons ofSceva the chief of the Priefts, proved Vagabond Exorcifts, AUs i 9 i 3, i 4. Thus Corruptio optimi eft peffima : and bdt mens Sons prove ok the woift of Sinners, whilit pinning their faith on their Parents Sleeves, they do not only thereupon not accept of Chri/t, (as the Jews upon this account reje&ed him, becaufe they were Abraham's Seed, John 8. 33.) but alfo think it will bear them out in their groiTdt impieties.

5. And as thus they are often mofi enormoufly finful\ fo of all moft extreamly wafer able*

1.For aGodlyParentsCovenant will not in this iecure and exempt their ungodly Children, when by their degeneiafeneil ?bey cut off the entail of thoie mercies which would otherwife follow upon \u Not from temporal Judgments here. Sad is that word of fuch, that they that found them devoured them : and that, becaufe tbty 7&* 5<M* had finned againft the Lord, the hope of their fatherj. Becaufe God had been the hope of their Godly Fathers, therefore it made their wicked Childrens Cafe defperate. So that (as Ezekjel adds ) even Noah) Daniel and Job } three men eminent for piety and for pro-trading or diverting of God's judgments from others, mould not be able to deliver eithtr Sons or Daughters. Ezek.. 14. 15, 20. Nor from eternal at the lail day. And here Confider,

1. With what face wilt thou then look upon thy godly Parent, a fad lafi who wilft remember what Prayers he made for thee, what counfcl meeting, and admonitions he gave thee, and what care every way he took

about thee to keep thee from that place of torment , and all in

vain ? It was a piercing word of that man of God on his Death- Mr. R, Briton,

Bed which he charged his Children (landing about him, that they

Jhduldnot dare then to appear before him (mmhle[s before Cbriji)

in an unregenerate Condition*

2. Agun, think what finking over-whelming grief and ccn- A fadrfer lafr fuGon it will be then as our Saviour (aid, to fit Abraham, and P am ng« Jfiac, and Jtcob, (and To your godly Parents and Fuends; in the Lu^ei^, 2A Kingdom of heaven, and your felves thrufi out, and (o v /(I a gulf let

between -Hem that were by nature fo nearly united. Parting of friends though but for a time, and for neteliary arid good occafl-ons do now oft-times occation tears, and at pining at/death, or by fomc heavy outward judgment, very fad ones* when one is tafyn , and the other left, Lul^e ij .34. though they be taken away to heaven, whither we have, hppe to follow after them. But

fuch

fach a fad parting as this is, when we (hall go away into everlafling Maitk. 2$. 4$. punijhment, ardour godly Par en's into life eternal , never, never,

never to enjoy or fee them more, unlefs it fhould be, as the Ricb Lu^e \6. 23. wa n that jaw Abraham afar off, he himfclf being in torment. The

thoughts of this mould link into our hearts now, elfe it will fink

us into the very lowtft dtprhs of dtfpair and Hell then. Unlets, And die clofc 3. Thk prove yet a lower, that thofc Godty Parents of thine, of all, liddc.t w ^ 0 w ' n p iL ^ t u e y jjj not iy 0W xchtther God would have mercy on

thee, as David for his lick Child, 2 Sam, 12. 22. fafted and prayed, and $vept over thee : when they fee the ilTue, and the good v\ of God accompLfrK upon thee, they will then quietly acquiefee Prov. 1. 2$. in it. Nay as then God w\\\ laugh at thy dejlruclion. and moc\whtn thy fears then are come s fo that godly Woman when uV j had ufed all means to reclaim her rebellious Son, out of angu.fh of fpirit broke out into this deep expreflion, fmful wretch, I have ufed all means for thy good in vain : but lool^ to it, I that have done all this forrowing, if thou doft not amende Jhall rejoice one day to fee thee frying in helL A haifh word you will fay, and it may be, not fo fately imitable : but yet (they fay) was blelTcd to bring home that Prodigal ; and it may be to do as much to thee. This only I will fay, that as David's fear of Abfaloms fad Efiate made him fo fad at bis death ', fo it was fomething yet that he diedlamen-%Sam. 18.33. tedy and that he had a Father to fay, 0 my Sou Abfalom, my Son> my Son Abfalcm. But this is yet more (ad, that it thou beelt once lodged in Hell, thou muft not then exped from raoft tender-hearted Godly Parents their Prayers, no not fo much as their pity for thee in that everlafting undoing mifery. I dare not fay they will or can rejoice in it: but their wills being wholly melted into Gods, 1 am fure they will fully acquiefee in it, yea and rejoice in that glory which he mall gain by thy mifery, from which not their Covenant, but Chrift and the free mercy of God in him only can deliver thee. And therefore even that (as the Apoftle here doth) is to be accounted lofs and dung in comparifonof him. Uf CI ; For Application. From what hath been fpoken on this argu-

ment , Let fuch as are born of Godly Parents, and fo have the excellent advantage ofthisBirth-right-Privilege, Firft, very much blefs God for it, as having thereby an intereli in thofe many fore-named Bleflings wrapped up in it. And if Plato thanked Nature that he was born an Athen'un and not a Iheban, how much more caufe have we to blefs the God of Nature and Grace too, that we are born Cbrijlians, not Pagans, especially if of true and godly

Cbrijiian

Cbriftian Parents, from whofe Covenant we have right to and in* tereitin fo many happy privileges > that the Patent was granted not only to our Parents perfons, but to defcend to their poflerify > for a great while to come* which VavidCpezks of as an unparaU JePd mercy, 2 Sam* 7. 18, ip. Firft, I fay, Blefs Cod fir it.

2. Take heed of negk&ing, rejecting, and fo forfeiting it, as it's faid of them, 2 Kitfg. 17. 15. that they rejetted the Covenant

which God made with theirfathers , as Efau fold his birth right for Gtn. a$, 3 j,

a tntfs of pottage, which the Holy Ghoti calls a dtjpifwgoiit , and 34»

the Apoitle counts him a profane -pet-fan for doing it, Htbr 12.

16. and we (hall be as profane if upon lefs (traits than he was then

in,for the fatisfying of our vainer finful lulls we part with fuch a <

bUffing* for he that fold the birth right loft alfo the bleffing. But

Naboth was more natural, who upon no terms, no not to graiirie

a King, would give away the inheritance of his fathers* And So- 1 &*£• tl.$.

lomon would have us more ingenuous when he gives this in charge,

7 hy own friend, and thy fathers friend forfakgnot, Prov* 27.10.

much lefs our own God, and the God of out Fathers, and our Fa m

thers Covenant forfakg not, re)eU not*

3. But as a very precious talent let us make much ufe of it and improve it, as a portion and (lock left us by our Parents, which, if we be good husbands with, we may grow rich of.

The Ordinances which by their Covenant we have right to, fhould not fail to be improved to our greater'.edification, which it's expected we that have the advantage of godly Parents, private Catechifing, inftrudion and Prayers fhould the more thrive by.

And the more fas we (hewed) it fetteth us in ChrijVs walk^y the nearer we (hould be to the faving touch of CbrifPs garment » and therefore even whilft we are not as yet converted, wc (hould be lefs diforderly, nor fo far run away from Chrift in finful cour-fes, as others are, but nearer to the Kingdom of God.

And when brought home and converted , God expects fuch (hould be more eminent in grace and ferviceablenefs, as having befides their own care and endeavour, and the immediate workings of God* Spirit upon their own hearts, the happy advantage of their godly Parents Faith, Prayer, direction, encouragement and Covenant» as the Boat or VelTd, which befides the wind filling its fail, is helped on with the Rowers Oars, ufeth to go muck the fafter. Godly Eunice her Son , and Lois hei Grand Child*

L (hould

John S»ifr F.44,

The Sixth SERMON

fhould prove a timothy, a grown man when young. If thy father were good, thou fhouldlt be better: but if thy Grandfather too, it'sexpedted that thou ftiouldftbe eminently godly. He that can fay not only, 0 Lord, truly I am thy frvunt, but alio the Son of thy Hand maid, fhould more fully pay his vow is and the vows of his Parents, Pfal. 11 <5.16, 18. and ever, when tempted to fin.fliould think he beareth his godly Mother dying to him, as Sathjheba to her Son Solomon > nhat my Son, and what the Son of my vjws ! Give not thou thyjirength unto women, &c. Prov. ^ 1. 2, 3. It if not for Kings, 0 Lemuel, to drinkJVine,&c. What thou, a Son of fuch a Parents fon off many Vows and Prayers for thee to devote thy felftofin and de(iruftion f Sure whatever others may do, or will do, it*s not for thee to be wicked and prof in e. nay it's not for thee to come lagging behind, but to outgo others whj h.*\l fuch helps and furtherances to mahg greater fpeed andprogrefs in the ways of godlinefs* It's not for thee to ma\e it thy aim and pitth, only to be and do as others, which would be not only ungracious, but even unnatural, to defire rather to be Mkcyour neighbours, than your Pamvs, whofe examples and other helps fliould advance you to a more eminent degree of holinefs. In thefe and the Hke kinds our godly Parents Covenant (hould he improved. But

Fourthly, ( Which is more to my prefect purpofe^) ThisCove-nant is not wholly and only to be relied on, and refted in* Indeed Ifrael was brought low, becaufe they relied not on the Lord God of their Fathers, 2 Cbrom 13. 18. we are to rely on the God of our Fathers, but not only on out fathers, and their Covenant (to think, that becaufe oui Parents were good, therefore we fhall dowell^ for this without further care of our felves will fail us* as the Jews who built upon this, that they had Abraham to their father, notwithstanding they were funk into the depths of fin, whilft our Saviour faid, they were of their father theVevilh as the rich man was funk into the depths of Hell, though he had Father Abraham much in his mouth, as you have him thrice repeating it. Lubg\6»-24, 27,30. And therefore it was that our Saviour (to prevent or meet with this fallacy and deluflon) exprcfly faith, Matth. 3. 9. Ihinh^not to fay within your felves, we have Abraham to our Father, as though that would be able to bear them out, for he adds, that God even of thefe ftones could raife up children unto Abraham: fo that he had no need of them to maintain an holy feed or Church upon the Earth, as was afterward made evident in the Jews rejection, God taking the out-cafl Gentiles into their room, as God

to

to this day upon their rejecting of him, cafts off the pofterity of many godly Parents, and yet proves not Childlefs, adopting other Families into that relation which otherwife were mod unlikely. Indeed the Child whilft an infant is carried in the Parents or Nurfes Arms, but yet when grown up mull go on its own legs: and Co whatever the faith of Parents may do for the benefit and falvation of their Children that die infants ', yet if they live to riper Age, every onemuft live by bis own faith, Hab* 2. 4. Other-wife to live, and to be Children of difobedience, and yet for our juftirication to fay, we have Abraham to our father, is but a piece of ridiculous and blafphemous non-fenfe; which fooliffi Plea, when the Jews made ufe of to our Saviour, he fully anfwers and refutes by replying, if ye were Abraham's Children^ yon would do the workj of Abraham : but now you fee\ to hjllmeS this did not Abraham, John 8. $p, 40. and the like may be Hill faid to fuch vain pretenders, you bear your felves much upon this, that you are fuch godly Parents Children: but if you be their right bom Children, where are their graces ? as he faid, — ***' «Vc? e* yivv&i®-, Sophtcl. enpcttv' «t*T £ x) t&9*v, if you are of the holy feed, Jhewfo much by your holy lives. You drink and drab, live vainly and fcandaloufly, and even hate the ways of God (for fuch often prove bittereft Enemies of Godlinefs.) "But this did not Abrahams this did not your godly Father or Mother, as God faid to Jebojakjm, Jeu 22. i5> i^i 17? thy Father Jofiah did judgment andjuflice, he judged the caufe of the poor and needy : but thine eyes and thine heart are ■not but for thy Covetoufnejs, &c*

At non tile fatum quo te mentiris Achilles, *lalis in hofie fuit Priamo, &c.

You that bear the Name, and plead the Covenant of fuch a Father, are proud, and filthy, and profane » but remember, he your Father whom youfo boaft of, and rely on, was not fo : he loved thofe ways and people which you hate, and abhorred thofe courfes which you delight in. And then as the Prophet Ezehjel faid, Cap* 33. 25, 26* ye lift up your eyes to your Idols, andjhed blood, andjhallyepoffefsthe land? ye fiand upon your [word and work^abomination, andjhallye pojfef the land? fo here. Youfra-faw and rejett the Covenant of your Fathers, and (hall you poffefs and enjoy the benefit and bleffing of it ? No, as the fame Prophet faid to the fame degenerated people, that God would bring the

L 2 worjjt

j6' The Sixth SERMON

tro^dof the heathen, and they frontd pojfefj tb.ir Houfes, TLzekj 7* 24. (u even he *orlt of o her Families and Kinreds (hall uther be brought into the bond and bkfling of (he Covenant, than you that have lb wickedly „nd p'rvcrfl ' broken if.

And therefore take and follow 'hefc tew other directions if ever you would come to have the bench' and bleifing of it,

I. Labour to follow them in all their holy walkings and to b more like them in thar grices, than in faces and perfons. If you wou'd have their blfjpngs wali^ in (heir bteffed wayess that as th< y lurvive in you 9 10 their griccsm<iy in yours, and Hand up in their (leads to do their deeds, as to enjy their tllates and inheritances as God promilcd to David , *Ihere jhall not fail thee a

Si tamen, J**. mjn t o fit on the throne » but it is E 8p^, Only if or So th it thy

u ^ iamn * Vlil ^ Children tal^ heed ta their way, and walk, hifore me, as thou hjji willedbefore me, 1 King. 8. 25. It is with an // and an Only, If

Cap. 9.41 6. as it was (a'd to Solomon Mo in th> following Chapter. A^d therefore, a* David in his (olemn blefling and charge given to Solomon (aid , And thou Solomon my Son, tyow the God ef thy Fathers and ferve him, i Chron. 28. 9 fh let it befaid to the Chil trm of a'lGodl' Parents, Oh know and firve the God of your Fathers as they did, as ever you would enjoy the blefling that they had.

Indeed to imitate our Parents we are naturally prone, and in fome c afes eipecially in their tins, perverfly fet upon. As is the moth r, f is the daughter^ Ezek^ 16.44. anc * ^ Vzziah will go into th? temple, 2 Chron. 26* \6. Ahaz his Grand child will jhut up th? doors of it, Chap. 28. 24. Here we account it a piece of our piety to our Parents to imitate their imp.etiis S as they Jer. 44. 17. ref f >lvedly faid, we will certainly do as we hive done, we and our fathers » and how foolijh foever AnccHors have been, the Flaimift faith, their pojkrity will approve their Jayings , FfaU 49.13.

*F\ra. 9.7. Wnich continuing, * and repeating, and perpetuating of f heir

Jer, 44- 9. fins, is but Cham like to uncover their nakgdnefr* to deface our An-celtors Statues, and min&ere in pitrios eineresh and difhonours them whom the law of God commands us »o honour*

But withall i> the readi if way to bring down the hcavitfi judg-mrnr on our ft Ives, whdil we Hand up in their Heads to fill up the

M*tth* 23. 3 u meifute <f their fins, and fo to aupn. ntthe perce anger ft he I <>rd y Numb. 3 /.. 14. whilft he vifits on us hoth our own a*-' onrfjtherj

9*r<3'33« fins together , as our Saviour laid, that on y$u may Lome >U ihe

ri^hi tout

righteous blood (bed upon the earthy from tht blood of righteous Abel to the blood of Zechiri*s> Matth.2$.%%. or a* Ntbtmiab Jaid to the N«bles ofjudab., Did Hit your Fathers thus ? and did not our O dbtit-g a\i this evil upon ust and upon this City, and yet ye bring more wrath upon Ifrael, Cap* 13. 18.

And therefore as in this worle kind of imitation, the Scripture foibids us tobc like them (be not likg your fathers, 2 Cbron. 30. p/aLtf, 9, 7, 8. Zecbar. 1. 4. Ezek* 20.18.) asm provcth and conJemneth us when we be, Are ye polluted after the manner of your fathers ? and commit ye whoredoms after tbdr abominations ? Ezel{, 20. 30^ and therefore if we would not idd tewel to the fiie, and more enkindle and increafe the heat o* Gods wrath, we mould imitate their graces, but not their ins, us it's ftgn inter faid of Jotbam, 2 Cbron. 27. 2. that he did rhh^ in the fi^ht of the Lord according as bis father Uzz ah did: Horvbdt be entnd not into the lunple of the Lord, as he did. He followed him in a fair way, but bauik'd fum in afoul.) we mould what wee n (as it were J revoke aiid reform their fins, by a q lire other, yea con? raiy courfe, *s th-" fin that fh til [urely live, feetb alibis fathers fins and confiderttb m<l doetb not the likf, Ezek* 18. 14, 17. So goad /.fa removtd all the 1 Kv%* 15.12. Idols tb it hisjither hadmade s and Nebtmiah could lay, chat his PrcdeaiTors the frrner G■ vtmours, had done evil fo and lb > But he adds, hutfo did not 1btcjufiof tht far of God, Nt,han* 5. 15. It's not in their fins that we ihould imitate them* as the-bens of Koraby not joining with their father in his fin efcaptd that woful fit fall (Numb* J*. 32,33. with Numb, 26. 10, 1 1 ) and wee Levites in Gods fciv ce. But in their Graces and well doings,and herein la oui ro expiefs them to the life, that whtn they are dead, they may yet live in thee- Here above all things, take heed of degenerating. T «at the Heathens mould complain,

JttaS Parent urn pejor avis tulit nos netjuiores, &c. that of the Egyptians i* (h >uld be faid, another King arof^tbat kvurv not Ja-feph Exod. 1. 8. is a lefs wonder ; but rha' of the ft pie .-j \ God it ihould be (aid, Jndg. 2. 10, 17. their fathers obey d tht Commandments of the Lord, but their Children did not fo 1 how lad! if after godly Parents and Anccitors tit may be, in iome luc-cellionsare gone to their r:it, luch prodigal* mould arife as not only to wait all that eitate which they had gathered, but alio quite ex'inguih all that lultreof hoi me is which rhey had fo long continued » to have the head of ^fd. and the feet of clay >, although ic cxpjeiTed wnat degcn^ious iutceaTions (hcieaiein the Wo*<d,

and

Ertigtns. Mai. 4. 6.

Auiuftin de Civ, D, L. 20. c. 29.

1 5*07.14. $0.

Dorf r/i /3cm

J<rV*« in Proverb, 5.

Mf^fan^tfi 0-rat. 20.^.322.

The Sixth SERMON

and as at this day we may fee in many,both greater and meaner families amongftus, yet we muft needs judge that they are very fad changes ; when pofterity proves fo degenerate, that God may jufily disinherit them, and Godly Pirents not own theni j as the Prophet fpeaks of Abrahams not knowing his degenerous pofterity, If1.63.16> as Augullus would not acknowledge Julia for his daughter, but accounted her rather as an Impojibume broken out of him* as on the contrary we read the effect of John Bap* tiffs Miniftry was to turn the hearts of the fathers ( to whom he yet preached not) unto the Children (fo as to own them as yv». cm, legitimate and not fpuiiousJ when it was withalWo turn the hearts of the children to their fathers\ viz. in following them in their godly ways j dum in id quod fenferunt Mi* confentiunt & ijlu Which therefore Luk$ rendreth by turning the difobedienttothe rvifdom oftbejuft, Luke 1. 17.

Thus Godly Parents and Children (hould mutually reflect a lu-flre upon one another, as Twer's name may be taken both ways, either Pater Lucerna, or Lucerna Patris, either the father was the lamp or brightnefs of the Son, or the Son the brightnefs of the Father. Indeed both (hould be mutually according to that of Solo-mon, Prov. 17. 6. Children* Children are the Crown of old men. and iht glory of Children are their Fathers: but that is, if both be virtuous and gracious, for elfe Bleffed Hezekjah was in no fort dignified by his wicked father %/ihaz, nor Ahaz any whit graced by his godly Son Hezekjah. But therefore it fin partj was (as fome obferve) that Abraham, Ifaac, and Jacob, are ufually named together as mutually reflecting a lultre on each other, the Root giving life and fap and verdure to the branches, and therlour-ifhing branches back again, commending the lively root, that it may be faid they are the feed of the bleffed of the Lord, and their off-fpring with them, or, as it is Ifi. 59.21. the word and fpirit of God may not depart out of thy mouth, nor out of the mouth of thy feed, nor out of the mouth of thy feeds feed from henceforth and for ever. What a glorious refplendency is it when fuch bright beams from Father to Son, (as of BjfiFs Parents, that they were fuch, that if they had not had fuch bkffed Children of themfelves, they had been renowned, and their Children fuch, that if their Parents had not of themfelves been fo famous, yet they would have been moft happy in fo bleiTed an orT-fpring) what a glorious refplendency, I fay, is it, when fuch bright beams from Father to Son and back again are thus mutually reflected ! and when both are

confpicuous

confpicuous and eminent. How comely and glorious a fight is it to fee Abraham, Ifaac, and Jacob, hand in hand, going up to the Mount of God, itrivmg which fhould be formoft !

At lead: when there is a failure on the one part, greater care fhould be taken that the ftipply may be made up of the other, as that when the Child is bad, the Parent may be good, ut ramorum fterilitatem radix foecunda compenfet, as Hierom ad Vemetriadem, or as he dfe where exprelTeth it, ut quod invirganon poterat in ra- Ad Ocunnnu dicibus demonjiraret : as in fome plants in which the branches are ufelefs, the root is ofSoveraign uie.

Or (which is nearer to my prefent purpofe) when Parents ate %ad, the Children need be good to keep up the Family, ut radieis amariiudinem dulcedo fruUuum compenfet^s the fame Hierom fpeaks in his Epiftle to Lata, as in fome plants, when the root is good for nothing, the fruit is admirable, both for Meat and Medicine, and as he there (hews of Albinus Ltta's Father, that by reafon of his ChildrensandKirrreds Piety, was himfelf a Candidate of Heaven, and adds, that he thought even Jupiter ( the father of all E£o putsetidm Idolatries and impietiesj might have believed in Cbrifi if he had ip/*m Jovem had fuck Children and relations i as our happy experience hath^* 4 MT«/*•' fometimes found finful Parents brought home to God by the Pray- ne^mu^e'in ersand helps of their godly Children, and fo they proved means chriftumcre-i of their fpiritml birth, which were caules of their natural, at tot* Jeaft have been a means to keep off judgment from them, and fo bring honour to them, though they continued bad.

But if good, did double, yea multiply it, whilft they were multiplied Copies and Portraitures of their Parents Beauties, as fully faid of Sextus Sulpicius: Nullum unquam monumentum Philippic. 9; clarius S. Sulpitius relinquere potuit quam effigiem morum fuorum y virtutif,conftanti£t pietatisy ingenii filium, the happinefsof the Son being one great part of the bleiTednefs of the Fathei,they being a part of their Parents, and as dear, nay often dearer to thecal than themfelves. And therefore it is, that in Scripture as we find God curfed Cham in curling his Son Canaan, Gen. ?. 2 5. fo he is faid to blefs Jofeph in bleffiog his Sons M anaffeb,znd Efbraimfien* See A'mfwortb 48. 15, 16. as elfewhcre he is faid topromife to give that to the in locum. Fathers, which hepromifed the Fathers fhould be received* only by their Children, Veut. 19. 9. as Gen* 46. 4. God promifeth to bring up Jacob again into Canaan from Egypt , which he never was alive, and only when he was dead, but fully made good to Grotius in h* his Pofterity, And thus Children may blefs their Parents, who CMm *

are

go The Sixth SERMON

are wont to atk^tbeir bteftng, and rhough I do not fay fully rt*

quite them who wtre aumoisof rhtir beings, yet they maypjy this tribute ot honour to them in imitating, and exprtfling, and equaling their virtues and goodnefs.

2. N3y they (hould labour, not only to imitate and equal them y but if it may be to exceed them.

Not \nfin, as it's not only faid of Antiochus, that he (Tiould do that which his father j h id not done, Van. 11. 24. but alfo of Ifrael, that they did worfethjn their fathers, Jer. 7.26. corrupted them-felves more than their fathers, Judg. 2- ip and above all that their fathers had done, as in the ftory both of Ifrael and Judah^ and their Kings, as Omri, worfe tbsn all that were before him % 1 King. 16. 25. and yet s.bab that came after warje than he, v. 30, 33. as drawing down more to the dregs and like winter-ways growing deeper and deeper.

But thus to add mere fin is only to increafc wore wrath t Nehem* 13. 18.

But I mean exceeding them in grace and goodnefs, as Nazianzen (Orat. 20) faith o* St. haftfs father, ir&vlli >*? Kynmr df*7* in^««//^ KaKvtlai (j/ov* t» tfori^f %x&v, that however he exceeded all others, his Son only hindred him from being chief of all* Nor is thi« precedency and going before the father contrary to the duty and fubjetlion of a Child* We are not wont to be angry with our felves or others for defiringthat our Son may be a better man than his father , as when Vavid's Servants in hisprefence prayed that God would make Solomon s Name better than hit Name, and his throne greater than his, we do not find he was dif-pleafed at the Prayer, but (it's (aid) he bowedhimfelf upon the bed, 1 King. 1. 37, 47. as faying Amen to if. Indeed Elijah (whethei in humility I cannot fay but I am fure he was in a paiTion when he faid itj Non fummelierpatribus, I am not better than my fa-Epiji. 9$. thers, 1 King* i p. 4. But I remember too that Bernard lairh Re-cedant a me &hvobis qui dicunt.Nolumuseffe meliores quampatres. It's but a profane modefty and llothful humility, more negketof God than refpecSr: to our Parents, that when we have grearcr advantages* we make not greater progrelTes, and being fet on their Jhonlders we do not fee and reach further, if we labour not 10 be more godly, that we may be more blciTed, as Jacob faith, his bleflings exceeded the blefpngs of his Progenitors, Gen. 49. 26* and as God proraifed his pottuity, that in cafe they obeyed him he would dj them good, and multiply them abov* their fathers, Veut.

30. 5. Your Parents that lay up and get Eftates for you, and envy you not if you prove richer than they, will not take it as any mdutifulnefs in you, nor difhonour, but a glory to them, if you p rove better than they j and therefore in this at leaft labour to exceed them.

3. However make fure of Chrift and intereft in him, which the Text tells you is a tJ uVif^o?, infinitely better in it felf, and far more advantageous to you than all the relations you can bear to them> for if Children have this benefit by Godly Parents, that in a federal way, if the firfl fruits be holy, the lump is alfo holy, and iftherootbeholy^foalfo are the branches, Rom. 11. i6* then how much rather, and that in a favingway, if Chrift be to us f by our implanting into him ) both Firfl fruits and Rooty as he is (aid to be., 1 Cor* I'y* 20,23. and Revel* 22. 16. and the whole Covenant, Jjfo.42. 6. And therefore if we muft leave father and mother to Pfal.^%. 10. come to Chrift, then who or what (hould keep us from Chrift when Mmh. 4.22. we may with advantage enjoy both him and them, the benefit 19.29. both of his Covenant and theirs too, as the Prophet fpeaks, of receiving their fifters, Ezek: ii- 6u if they be godly, or in Cafe they be not, yet Chrift will be able tofupply that defect, that when father and mother in this refpeft fail thee and caji thee offset then GodinChrifl may takf thee up, as Vivid fpeaks, Pfal. 27. io« And fo either ways, every way there is a bleiling and matter of comfort to godly Children, whatever their Parents are*

If godly, they have all the former bleffings of their Covenant, and Chrift above all to fweeten and heighten them, without whom the Text tells us fuch birth-right-privileges as to Salvation profit nothing.

Or in Cafe Parents (hould be ungodly, yet if their Children be godly, one Chrift may be more than all Parents, and prove all when they are or do nothing, but it may be what rather might hinder than further them, as when the father was an Amorite, and mother an Hittite, when in our bltth-bloud, he may fay unto us live, Ezek; 16- 3, 4, 5,6,

And when thou art deprived of any benefit by their Covenant, thou maift uke hold of Gods Covenant, as upon this ground God opmforteth the Sons of the flrangers that feared they were utterly feparaarl from his people, Ifa. 56. 3, 4, 5.6,7. And this may further conrorr fuch, that (as the very H athens have obferved) It is mor paife-worthy fo be good when born of bad Parents,

M %?*¥

Ifocrar. Epifl, 7tffi»v wfoxiphlaf yiyoyoTas us 7*t \k rap JWxoAay ^ ^aXfi-jray, ad Tim* ivjri$ yct'iya/leti p*£iv opotoi 7olt ywivffiv ovla, and that although

they want the benefit of a godly Parents Covenant, yet if they be the tirft godly of that line, they may in feme fenfe be the head of the Covenant i and although they ("all (hort'of that happ;ne(s of continuing the holy line from their Anceflors, yet they may have the both happinefs and honour to begin it to their poflerity, as So-ftratus and Iphicrates when upbraided by their mean dclient and obfeure Parentage, they return'd anfwer, they fhould rather be honoured and admired that they were the firfl raifers of their Hou-fes, on *V if** r3 y%vQ- a&t7Ai) as one of them faid , and a^ <& >*m> as the other, that they fhould firft begin to ennoble their Kinred and Families, as Abraham born of idolatrous Parents, fhould himfelf prove the father of the faithful*

And indeed what matter both of honour, comfort, and thankf-giving is it to fuch! that Eiretia eft fo- Not only for themfelves they (hould tuft be fo good when Pj-botes feelcrato rents before them were fo bad, fo beautiful when Children of fuch nataparente. black Moors.

Thou (fure) hadft a watchful Eye,and a bleffed helping-hand of an Heavenly Father, when thy natural Parents dealt with thee as J°l& »4>*$> the Oflrich with her young ones,(againft which Jhe is hardned as l ** though they were not hers, leaving her Eggs in the Earth, and for-

getting that the foot may crujh them, and the wild beafl brea\them:) did nothing to help thee, but (it may be) much to hinder thee : If thou thriveftj Heaven fent thee a good Nurfe and Benefactor, when Father or Mother did not bear thee up in their arms, but it may be did what they could to caft thee down to Hell.

But fecondly matter of further comfort and praife, that it's 1 not only fo well with themfelves, but that alfo by their means it may be better for others, even all their in(mn%pofterity: that God fhould of all their Lineage firft own them , and then wrap up their pofterity in their Covenant, and fo znlfaacbe hewed out of Abraham, as an hardroc}^, Ifa* 51. 1,2. and a David fpring up out of Jeffe's dry root, lfa. 11.1,10. efpecially if a Chrill arife from both > that they who of themfelves were fo unworthy fhould be fo accepted as to convey their Covenant-bleffing to their IfTue, and Cbrifl be formed in their and their Childrens hearts, without whom fas we have now at large fhewn) all birth-right-privileges fignifie and effect little as to falvation.

And thus much of this fecond fort of things which the Apoftle

compares

compares Chrift with, and prefers him before them, viz* All

Birth-right-Advantages,

TH E Third fort is, All outward Church Privileges and enjoy- $z,Maries t SQ* tnent of Ordinances* This the Apoftle couched in that h c f<w*5. a$. faid he was l6 59-

Of the fiocl^ of Ifrael who was a wrefller and prevailer with God in prayer* And this was the Jews t$ meiajov* or advantage^ that to them were committed the Oracles oj God* Rom*3* 1,2. And

Of the tribe ofBenjsmin, in which the Temple and Aik flood, where God's worlhip was folemmzed, and in that he was

An Hebrew of the Hebrews or of the feed oj Abraham^ who was a Prophet^ Gen, 20 7. and taught his fanily, Gen* 18. 19. and fo they wanted no' that Ordinance. Tnis may be poflibly couched in theie expreifions. But however it is plainly expreflfed in that of his being

Circumcifed the eighth djy* Now CircumcifwH was an Ordi Vitus a RelU nance, theit initiating Oidinance, from which there tore the teftff*"* { } i ) tit of their pedagogy is, and they thcmfclves are denominated,when ^ c "JJa« /n te '~ they are called the CircumHfwn^ bv which they werediftinguiftud Hyperiuj in la-from others, and which they very much gloried in (An uncircum- cum. cifedPhiliftine&t erm of reproach,butCf rcumcifwn a title or honour.) So that it was a choice, and chier, and piime Ordinance, and therefore here fet in the head of all his excellencies, as being the prime* and being to him adminiftred on the eighth day* (o it was adraini-(hed in the moft regular and purcit way , and fo it holds out and llgnifieth chiefeft and choiceft Ordinances, and them moft regularly and purely adminiftred and enjoyed. And yet even this in point of juftiheation and acceptance with God to Salvation,to Paul was but lojs and dungy and fo in the like cafe fhould be to us alio.

Chiefeft, choicelt Oidinances, and moft purely and regularly ad- Doff, miniftred and enjoyed, however in themfelves of eminent holinefs and worth, and in their due improvement and ufe to us of un-fpeakable advantage, yet for our acceptance with God they are not to be relied on, or refted in, but Chrift and his Righteoufnefs only. Paul counts them lofs and dung for any Confidence in them, and to willingly fuffers their lofs that he may gain Chrift.

A truth (may fome perhaps think) in it felt wholfome but fcarce obj. feafonable now to be urged, when Ordinances are by fomanyfo much viliried , when the Socinian fo much blancheth both the

M 2 Minifiery

a Ghron* i9<

Sol.

The Seventh SERMON

hfiniftery and Sacramcnts, and fo mznyEntbufiafls think themfelves afowtf Ordinances- Are they now at leaft to be lower'd by us when fo unworthily trampled upon by others? Is not this on the one 2# hand to help the ungodly? which was reproved in JeboJhaphat> and on the other, to add afflittion to the afflifted > which God ex-prtfleth himlelffo highly difpleafcd v.' 1 ' 1 , pfti. 69* 26,27.

I anfwer,God forbid that I (hould undervalue them at any time, efpecially when others fo much Height them: But I take it to be no difparagement to the beft perfons or things to be placed in their own rank, or for beft Ordinances to be fet under Chrift. And for the*iwe, although (bme now pull them down too W, yet others wind them up too high > as the Socinian do&rinally takes too much from them, fo the Papift, (whom at prefent we are as much in danger of) in his opus operation gives too much to them : Nor doth the Enthufiaft more vilifie them, than the ignorant carnal^ both Proteftant and Papift> reft in them, and the outward enjoyment of them. All I (hall here add, is, that this Truth (by Providence^ lieth in my way, and therefore I may not well balk ir,efpecially feeing the Text gives me occafion to treat as well of their pofitive worth in themfelves and to us, as of their under* value in comparifon with Chrift > for it being the Apoftles intention to advance the worth and efteem of Chrift by preferring him before other things, it was congruous to that deiign to compare him with, and prefer him before fuch as were of fome, nay of greateft worth. For elfe, for him to have faid that Chrift was better than fome of the meaneft things, had been a very mean and low commendation, indeed a difparagement rather than a commendation > for that which is but a little bigger than the leaft, is almoft next to nothing. They are therefore great things and greatly efteemed, which Chrift is here preferred to, and amongft the reft before the beft Ordinances \ and therefore according to the true fenfe and feries of the Apoftles arguing here, if we would make it to be rational, and honourable for Chrift.

I have two things incumbent on me.

i. To (hew the true worth of Ordinances, and what anfwer-able efteem we (hould have of them.

2» How much Chrift exceeds them in true value, and (hould fo much in our valuation, as that however otherwife we ought to value them, yet fo as to account them lofs and dung in point of judication, in compare with him*

i* Thefirft, becaufc they arc here made but as a foil, the better

to

to fet off the tranfcending beauty of Chrift > I (hall the Jefs infill on.

However Ordinances are here fuppofed fo be in themfelves of great wovth, and therefore by us to be highly valued, and that defervedly.

1. Becaufe they are Gods Inftitutions, and therefore called Ordinances* as ordained by him: and therefore alfo it was that when our Saviour had inftituted them, Mattb. 28. 19. go and teach and baptize, he addeth, v. 20. that he would, and that to tbe end of the world, have all obferved that he had commanded, &c. becaufe he had commanded them. And if the Rechabites did fo adhere to Jet* %i*6 % <fyc* their fathers commands, the feveral Se&s of Pnilofophers to their Matters Vitiates , and others to their In;iitutes, (hould it not (hanoe us Chriftians to Height our Fathers, Out Lord God and Saviours Inftitutions? Khcwho refiftetb a civil Ordinance of God receivetb damnation, Rom* 13. 2. then he who Heights a Jpiritual and more Divine Ordinance will not go fcot-free. Were we not too proud in over-valuing our own fancies and conceits, and too disingenuous and undutiful to fleight that which we ought moft highly to reverences This only,that they are the Inftittttions and Ordinances of our Soveraign Lord and dear Saviour* might make way for their beft eAeem and welcome without any Letters of recom-> mendation, becaufe his Ordinances*

2. Becaufe ordained for all, for the beft, to be brought on and to be carried on to everlafting life by. No, faith the Entbufiaft, either only for the Non-Age of the Law, in which they were to be takgn heed to as w a light jhining in a dark^place* until the day dawn and the day-ftar arife in our hearts, 2 Pet. 1* 19. then they Jhall no more teach every one his neighbour, &c* Jer* 31. 34. nor need they that any man {hould teach them? when they have an anointing which teacheth them all things, &c* 1 John 2. 27* Or, if for any under the Gofpel, only for Babes and Punics who have need of mil)^, of fuch feftukes in their hands, that live by faith, which muft have the hand-hold of a word, or for daiker times, or at moft (as # Swenkfield and * Saltmarjh fay) for the fiefh, * E p]fl t ^ nn9 the outward and old man of a Cbriftian; which is to be dealt with 1529. by Preaching and Symbols: But to the inward and new man, all* **** Orace t means and ordinances are annihilated, and he feeth God without P a & tl $°\ means > whatever faith may require, yet under the Regimen of the & r ubfStar % Spirit no fuch need, as no need of Star-light when the Sun is up i as in the New Jerufalem no lempk found, Rev* 21.22. nor need of

Sun

Sun or Moon to flyine ; >t it, when the Glory of God doth lighten it,

and the Lamb is the light thereof^ 1/ 23. In Commit This in a more full audience lately hath been difcufled and de-

l *59* termined, and therefore needeth lefs now to be fa id to it. Only

(if youpleafe) this

1. As to the difference between the time of the Law and the Gofpel: It was indeed then darker than when under the Gofpel the dayftarwasrifn: But, I pray, Remember, It arofe in the Minijlry of the Gofpel, and therefore did not difannul it. And although not fo great need of teaching now as they then had, and fo in that comparative fenfe only the Prophet (aid tbeyfhould Mot teach one another > yet (I hope) Chiift under the Goiptl appointed Pallors and Teachers, and them to continue teaching to the end of the world, till we all come to aperfeU nun, Matth* 28. 20 Epbef.4.. 11, 12.

2. Although fome Gofpel-Times may be more illuminate and perfect than others, yet the Scripture Word and Ordinances are for the moft perfect i as long as we live by faith, it mult be by a word\ and the Apoftle intimates to us we (hall live here by faith till in heaven we do by vifwn, 2 Cor* 5 7. And if by the new Je-rufalem be meant Heaven, it's true there will be as no lemple, fo no Ordinances, But if a more glorious Conftitution of the Church upon Earth , No 'Temple fignifieth no humane Conftitution^ nor legal Ceremonies, no Jewijh Temple, which they yet expeft, but pure Divine Worftiip and Ordinances, which Ezekjel (according

Chapters 40, to the times he prophefied in) foretold and expreiTed by Tem-41, grc ple-woifhip and Ordinances.

3. And forPerfons. Although in Gofpel-times fome may attain to a greater comparative perfeUion than others, yet when I

a Tim, 3.1 6, read that the Scriptures are able to makg even the Man of God per' fell, I (hall not afpire here to any higher perfection, I hope the moft fublimare and perfedt here will not (i am fure they (hould not) he wife above what is written, 1 Cor* 4. 6. And whatever men talk of the Regimen of the fpirit > the fpirit of God himfclf hath fore-told and fore-prophclied (and that of belt Goipel-Times) that the Word and Spirit fhall go together, Ifa. 59. 21. and although they that have received the Spirits Un&ion, need

1 John a* 27. not that any jhould teach them, ihh »*, but as that anointing teach' eth (that is) they by the Spirit being enlightned and eilablifhed in the Gofpel-Truth (which they had heard from the beginning, v» 24.) that had been preached to them, they were antidored

againft

agalnCt the poifonous Doctrines of Anti-Chrifts and Seducers, of whicn the Apollle there fpeaks (v. 18, 19, 22, 26.J So that they needed not theirs (no more than we that are by the Spirit rooted in written and preached Gofpel-Truths, (land in need of Enthu* fiafts) contrary Dodtrines or infpirations, yet not but that they lull needed further illumination and confirmation by the Gofpels difpenfations. Elfe why mould the Apofile in that very Epiftle So Bellarmm Hill further preach to them and inftrudt them ? And (as Beza ^verboDei well obferveth) He is fo far from by thofe words annulling either • *' Qa * % 3°' Miniihy or Minifters, that he could not well more highly commend them* in that he fhews by the affiftance of the Spirit and theBlefling of God upon them, their hearers were fecured againft all the Stratagems of Seducers, which we alfo might be if wc kept dole to fuch Ordinances.

4. Which have their operation not only on the outward and old man of a Chriflian, but (as the Apoftle faith, and Gods people by frequent and happy experience feelj reach the Soul and Spirit^ Hebr, 4. 12. and build the whole man up to an everlafting inheritance, A8* 20.32; It's well they will acknowledge an old man in them, foitieems.thereis (omeflefh, and they are not allfyirlu But however it's by the word that we are fanttified, John 17.17. and fan&itication reacheth/?«/ and ffirit as well as body, 1 Ihejf. 5. 23. This is and hath been the good old way in which the mod eminent fober-hearted Chriftians have gone before us to heaven, far exceeding our high-flown fublimates in real godlinefs, who ever acknowledged Gods Word and Ordinances, not only mil\ for Babes, but firong meat for ftrongeft Chriftians, and therefore fhould be highly prized, as being firlt of Gods own appointment, and that fecondly for all, for the beft, and

3. Thirdly, for their good and bettering. This God faid of his Commandments, Veut. 10. 12. and it's true of all His Ordinances ; whatever our fins make them, yet in themfelves and Gods primary intention, they are Soveraignly ufeful for our good every way, whether as to all temporal or fpiritual blejjings in Chrift Jefus , conveyed to us in the right uic and improvement of them.

1. Firft as to temporal profperity and fecurity. The Ark going before led Ifrael into Canaan at firft, Jejh. 3. e>, 13. and it brought a blejfing with it to Obed-Edoms Houfe afterward, 2 Sam, 6* 11. and David hearing of fuch a blefiingby it, refted not till by bringing U nearer *o him he might have a part in it, v» 1 2. which he

failed

failed not of j for PfaU 132. fpeakingof if, after the feeling of if (in the beginning of the Pfalmj you find al) bleiTed and fetled in the State (in the latter part of it) which telleth us that the right fettlementof Gods Worfliip and Ordinances, is both full in-let into and after-eflablifhment of our outward peace and fecurity : as on the contrary, the unfettlement or removal of them fets open theSluce, and pierceth the Bank that all outward judgments may come flowing in upon us, as Jordans waters did as foon as the Pritfis feet were lifted up out of it, Jofh.^%. fo when Gods Houfe lay waft) ^!?^, the word \s,Hagg* i.p. it prefently follow-

eth in a conjugate word of the fame root, 31H fcOpfcO, that God called for a drought and defolation upon tbeland, 2?. 11. David confidered this well, and therefore to prevent it you read thus of "W *\®l\ him, 2 Sam* 6. 1, 2. Again David gathered lfrael together to bring up the Ark of God to its place. That word Again relates to a former firft gathering of them in the former Chapter to make him King, and fo to fettle the State, and thereby to fallen his Scaffold > but you fee the very next meeting was to fettle the Ark that he might be at his work, as it was afterward the very flrft work 2 Cbron. 29.5. both of Hezekjab and Jofiab Co order the Temple, as the bell W34. a. means to fettle the Kingdom. And therefore Senacberib cook a very unfit time for his purpofe to invade Judab in the days of Hezekjab, when it was (as it's remarkably expreffed, 2 Cbron* 32. !•) after tbe eftablijbment of Gods boufe, for that fo faftned the State, that he could not unfectle it. I confefs it's very fad that we read of a quite contrary event of the like care of Jofiab, 2Cbron*$<). 20. that after be bad prepared tbe Temple, Pbaraob Nccbo came up, and when Jofiab would needs figbt with bim, he was flain by bim: But this weakneth not the Truth I am now upon, for that was from his own wilfulnefs, and if a man will frowardly poifon his wound, it nothing impairs the healing efficacy of the plaifter, fo that, That inftance only holds forth this to us, that Gods Ordinances will not fecure us from the danger of our own fins and frowardnefs, though they will from other mens malice : and therefore although a bloody Joab may be flain whilff 1 Kingi a. s8. he tahgs bold of tbe boms of tbe Altar, yet a more innocent David, 34* even when Hojis of Enemies encamp againji bim, Pfal. 27. 2, 3.

Exod. 11.14. ta k es Sanctuary in Gods Temple, v* 4. and ihtre you find him as in afecret and fate Pavilion, v* 5. And if legal Oidinances proved fo beneficial, it would be ftrange if Gofpel-Oidinances mould come behind them, and prove a lefs bkffing when the Apoftle

calls

Philippians 3* 8. 8p

calls it *Awf*fi* iv\oyia,t , /fe fulnefs of the bkjpngofthe Gofpelof Chrifl, Rom* 15. 29* He could appeal (o his Corinthians , that /fey ^^ received dammage by him in nothing* But when he com- 2 Car. 7, 9; eth to the Romans with a /«// hleffing, he makes account that he fhould be beneficial to them in all things, in temporals as well as fpirituals. For although it fuits beft with the adult age of the Gof-pel to have our chief portion by it in fpirituals \ yet fuch is the bounty of our Saviour as to encourage and reward the kind entertainment of it with temporals: To that although very heavy outward judgments have often followed the preaching of it, which Heathens have obferved and were wont to object againft it, yet both Auflinh\mk\£ and Orofius his S:holar (whom he fet on DeCfoit. /.i. work to aniwer that Cavil and Blafphemy) have fully (hewn that thole outward judgments came not by mens having and enjoying, but their neglecting and abufing of fuch mercies i for other-wife it was an experienced truth, that vaVes florent cum Evangelio, and the Gofpel of Peace, which holds forth the riches of Gods , grace and bounty, were it but anfwerably received, would bring along with ic (if we would but try God in this as Mai. 3.1 o.J the increafe and continuance of outward peace and plenty. But that is but wifdoms left-hand largefs in outward mercies.

2. But her Right Hand reacheth out better, even fpiritual and eternal BlelTings. And how mould the Wording other Ordinances upon this account be valued, when they are the Golden Pipes that convey the Golden Oyl of light and life to the Church, the fandi- Zecb. 4,* 12* ficd ordinary means and inftruments of grace and falvation, the immortal feed that begets us, 1 Pet* 1* 23. James 1. 18. and faith in us, Rom* 10. 17. the milK and bread of life which feeds and ftrengthens us, He&r. 5. 12. the higheft cordial to revive us, Pfal* up. 92, in, 143. in our firft converfion, as God works in us in a moral way, the afiive infirument by which he perfwades us, 2 Cot* 5. 20. and as a Phyfical agent he infufeth a principle of grace into us, wpafftve injlrument (if I may fo call it) adprt-fentiam cujus, he puts a new life into us, as he quichped Lazarus whileft he bad him come out of his grave, John 11. 43,44. as in the beginning there was light when God fatd, Let their be light, Gen* 1.3. or as whilft Peter wasfpeaking, the Holy Ghoji fell on all them that heard the word, Aft* 10. 44. and afterward it proves the word of his grace, which is able to build us up, and to give us an inheritance among all them that are fdnclified, t/4ft> 20. 32* ii\ a word, the power of God to falvation-, Rom* x. 16*

N And

■^

9°

Queft.

Anf.

Numb, 21. $. i Cor.i.21,13.

Hoornbech fa fttmm&Controv, lib, 6.^.429,

430.*£rc ^r

in Apologia pro Ecclefta Chri-ftiana, fyc.

The Seventh SERMON

And mud then the Childrens bread fthefe dainties J be caft to Vogs, whilft they are here called <tkv@oi*a ? Mufl we, nay May we account the(e Ordinances as lofj and dung, which we have feen are fo foveraignly and every way ufeful and beneficial ?

Not as in themfelves ; not, as they are the happy means of fo much good to us, or the rich gifts of Gods diilirguifhing bounty, Non fecit taliter omni Nationi, Ffal. 147. 20. It was the U^rov oC that Ho\i k<l\a irAvla t&*qv Teeiarov, the chief of that much every way advantage which the Jew had, that to them were committed the Oracles of God, Rom^ 3. I, 2. a prime llgn of Gods love, and therefore fet fir ft, Vent. 33.3. he loved his people, and then it follow?, they fat (as Scholars J at his feet to receive of his word, and his law was their inheritance, v* 4. and therefore thiy are heavily diltempered Souls which call this Heavenly Manna light food: right out mad that judicially account and call it the foolijhnefs of preachings Were thefe Ordinances of fo little worth, ungodly men fhould not pay fo dear for their neglect and abufe of them, as the Aft an and other Eaftern Churches in their prcfent defolation, and Capernaum of whom Chrift upon this account faid, that it will be more tolerable in the day of'judgment for Sodom and Gomorrah, than for them, Matth. 11. 24. Now it doth not confift with the Juftice, at leaft with the fweetnefs of God, to take great forfeitures, or to inflid great punifhments for fmall offences.

And were Vreaching fuch Foolijhnefs, why then are they who fo much declaim againft it fuch fools as fo frequently after their fa-fhion to prattife it ? By that it feemeth they have fo much wit as to underftand the ufefulnefs of it, at leaf! to uphold and increase their party, as the Seekers for that purpofe will have their Eccle-fiam Comiventia, as they call it. It's not preaching therefore, but the preachers that they are fo much againft, whom they would have to be none but themfelves, who in this further moil foully miftake, that they take their Curfing and railing to be the only Gofpel-Preaching , than which nothing is more contrary to the fpirit of the Gofpel-Ordinances, therefore are not to be fleighted, even our Enemies being Judges.

But on the contrary, to be defired, loved, attended upon, delighted in, improved and profited by. It will be a very guilty takjng of Gods Name in vain, it when there is fo much in them >ve gain nothing by them > carry away empty veffeli from thefe full wtlls of falvation * as 1 might (hew at large.

But

But that which fuits moft with my prefenC purpofe, and which Ufc. I (hall make the Application of this part of my Difcourfe is, that they ftvould be highly valued and honoured: Firft, Both in our efteem of them s And fecondly, In our expectation of much bkfling and benefit from them in our dueufe of them.

The firft is our very high efteem and valuation of them, next i. under Chrift and his Grace, (which thefe are means to intereft us in) to be fet in the higheft rank of bleffings.

i. For the enjoying of which we (hould part with the choiceft outward Conveniences ("the hunger-ftarved man will give gold for bread) as the Priefts and Levites, and others, who fet their tGbron. n. hearts to feek^ God> left all they had to come to the Temple at Jerufa- M> 1 4+ lew, like k im *b<tt fdhth all to buy the field , in which was the treafttrei Matth. 13. 44.

2. The enjoyment of which mould counter-vail the greafeft wants and loffeSj as the keeping of my treafure may bear out the cafting-over-board my timber in a tempeft, as bread of adverfity and water of affliction was good fare as long as their eyes faw their teachers. If a* 30. 20. brown bread and the Go/pel goodcbear*

5. The lofs of which (hould be the greateft and moft puniming lofs, as ftarving, hunger, the greateft torment. This of the Soul more than that of the body. It was not only an Idolatrous Mi-cah that cried he was undone when he had loft his Pritfi, and his Teraphim, Judg. 18. 24. but an holy David, that when in a barren wildernefs cried out of a dry and thirfty land, efpecially in regard of his fpiritual thirft, becaufe he could not there fee the power and glory of God as he had feen him in the fanUuary, TfaU 63. 1, 2. and there envieth the fparrow and the fwallow for having a nearer approach than he could have to Gods Altar, TfaU 84. 3. In other refpe&s it was very fad with Ifrael: but amongft and above all, the takjng of the Ar\ brake Elies nech^, and his good daughter in laws heart, 1 Sam* 4. 17, 18, &c.

4. The want of which mould imbitter our fweeteft other contentments, as David though he had a Falacet yet whilft he had no Temple to go to, he had no heart to come into his houfe, nor go up into his bed, TfaU 132. 3,4, 5. Haud grata unquam futura man- Mm in locum. fw in domo, vel dormitatio in leclo, his Palace could not content him, nor his Couch eafe him > as they ftory it of R. Jofcph, when for his great advantage he was urged to go to a place where there was no Synagogue, refufed and excufed himfdf, returning that of the Pfalmiii, 7 he Law of thy mouth is better to me than thoufands py 4 /, 1 jp, 7a . of[gold and filver. N 2 5' ^ or

«$. For fo (in the laft place) the enjoyment of them mould like.

Oil fwim aloft, be accounted the higheft and fwceteft of all our

other enjoyments, as the PfalmiftexpreiTcth ir. For proffer and

tBQI 5H1D advantage, more tobedefired than gold, than fine gold-, and much

3H of it s and fo with the Apoftle he faith, 2v//pM/ai, he gives his vote

Rom. 7. 16. 'or the value of it, faeetcr aJjo. than honey and the honey-comb*

J12J] W?7P Two words, and either of them fingly in the Proverbs are uled to 'r—MPtti exprefs the Honey-comb, but both here put together by the Tfah

Ainfwmb. M*fi t0 ^ x P rel ^ s a double fwectnefs as of the live-honey flowing from the dropping Honey-comb, which of all is the fweeteft \

Rom 7. 22. And fo with the fame Apoftle lie adds to his ct^a///, his mw/a-pai, whilit he accounts it his choiceft pleafure and delight as well as hisgreateft profit and advantage, even the very end why he defired to live, that he might vacate "Deo, to behold the beauty of

Mdjs in locum, the Lord, and to enquire in his temple-, Pfal. 27.4. and therefore it was that he accounted a day in his Courts better than a thoufand, Tfal. 84. 10. Etiam en lege ut poflridie moriar, as Muis very weir" notethupon the place, to be the Pfalmifts meaning, that but one days enjoying Communion with God in his Ordinances, though it were but one day and he (hould die the next, was more to him than a whole life without fach a blefling. So highly mould and do Gods people value Gods Ordinances in the enjoying of them and other mercies together.. Efpecially upon the reftoring of them after that their fins had deprived them of them. The men of Beth-fhemejh were at their Wheat-barvefa and. that of it felf was a merry time: but it was their chief Harveft-joy when they farv the arl^ of God brought back^to them, 1 Sam.6»i^> though through their undue entertainment of it (as I fhall (hew hereafter^) their mirth was turned into mournings and their harvefi Tas the Prophet fpeaketbj became a heap in the day of grief and of defperate fort

#4*17.11: row* And fo afterward you may obferve, how the Jews having in their Captivity learnt to know the worth of Ordinances by the want of them, as feveral Nations make their account of years from fome high prized matter and occurrence, as the Jfraelites from Abraham, or their deliverance from Egypt, the Greekj from their Olympiads, the Romans ah urbe eondita: So they from the

Enk 1.1. reftoring of Gods Ordinances. And fo Ezekjel begins his Prophecy,. Now it came topafs in the thirtieth year, &c. which vety good

Junius Grotiut* Interpreters expound of the thirtieth year fince the boo\of the law was fund, and the Covenant thereupon renewed, and Gods worship reftored by Jofitb after the fad vacation, which had been

made

on Philtppiahs 3. 8. yj

made by fore-going Kings, and efpecially by his Father Mjnajftb. Such a price did they then fet on fuch a prime mercy* as afterward in Judas Ahccabeushis time , upon the dedication of the altar, which Antiochus had profaned they inftituted their tyUf i via ("which Caftellio (qui ex Scripurk Ciceronem facit, as # Aij/- John 10. 22. A»j* faith of him) affectedly tranfhtes Renovalia~] and which * In J^n\9. our Saviour feems not to difiike bat by his prefence to approve of. 2a * It was an anniverfary feaft kept eight days with great gladnefs, as 2 Mace. 10. 4 9 in the fiaft of tabernacles (and of the fblemmties of that feaft, 7. Authors write great martets.) The Author of the fecond of the Maccabees tells us of this, that (as in the feaft of Tabernacles J they bare branches and fair boughs and palms alfo, and fang Pfalms, &c. which feaft fas Jofephus tells us; they called qot* light, bc-cauCr of their burning lights all thofe whole eighth days to exprefs their greater joy » and fo he faith of Judar, idfjA^i pili rap to Jfcph. Amiq.

MjSV} [JLVlfii/ ATOKtTrap nfotltt «/©*♦ tLXKcL TTQKVTiKlft fJLiP «J hap W.12,Wf u.

it&as Tats Qvjiais Ka}iua>%a)v avtv^ v(jlvoi< ts % ^oAftoiV rhp hop piy, 7/pw, *vl*s di-7ifwtt$Li that in this feftival entertainment of his Citizens he omitted no kind of pleating delight, but with joyful Hymns and Pfalms and coftly Sacrifices he honoured God, and de~ lighted them. So highly did they efteem of the reftoring and enjoying fuch a mercy : and oh that once we of this Nation might upon the purging .of the Temple and reforming of Gods now. wofully profaned Ordinances, have the occafion and opportunity of fuch Enctnia, of fuch a joyful thankfgiving-feftival! Mean-» while in our want of it let us be learning to take out this firftpart. of our klTon and duty : which is highly to value and efteem olGod*. -• Ordinances*

2. And the fecond is, when and while we enjoy them, in our 2, < dueufe of them to exped much good and blefling in and by the. enjoying,of them \ By faith in obedience to Gods command and confidence, in his promife of being with his Minifters to the end of Maith. 28. 20. the world to apply our fclvesto him in his Ordinances is, as our duty, fo a promifing pledge and crTe&ual means of a bit fling by diem. Here, as well as in other Cafes, according to thy faith be it Matth $. 2$, . unto thee* In an humble dependance on God, and good thoughts of him hope much and have much. Open thy mouth wide, and God will fill it. Thou canft not out-think Gods infinite goodnefs, or the power of his good word, which hath done very great things; whereas on the contrary like them, jV/jr\c». 5. we weaken fas it were) Chrifts power and hinder the efficacy of his Ordinances by (

our unbelief* Becaufe we have but little faith, we receive little, and it none, we get nothing. But the Patients good hopes and perfwafions help much to his Cure. It would certainly do very much to ours if we had better thoughts and perfwafions of God and his Ordinances when we apply our felvesto either, whilit infidelity applies the Medicine cool, and fo rendrethit lefs ufefuli and it's but jult that whilit through defpondency or ncgledfc we cannot or will not give God the praife of his being able or willing to help us, he (hould be as unwilling to make them able to blcfs us. But therefore as it's faid of Jebofljjpbat, that his heart was lifted up in the ways of the Lord, and accordingly he prof-pered, iCbron. 17. 6- to in our ufeof Ordinances, we mould labour by faith to get our hearts railed up to high expectations of bltlTing by them ; for great expirations are great obligations with God as well as with ingenuous men, as when the Creeple gave earn-

Aft.%, 4,5)6. e (i heed and looked on Peter as expeding to receive fomething from

& c > him, though he had not fiver or gold for him, yet he got an Alms

much more precious and ufeful. When therefore we go to hear, think and lay in faith wich them, Ifa. 2. 3. Let us go up to the boufe of tbe Lord, and be will teach us bis ways .* and lo in Prayer fay with them, Micab 7.7. I will loo\ unto the Lord, Iwillwait for ihe God of my falvation, my God will bear me* I will go to the Sacrament and hope, that I (as well as other hungring Souls have)

Ifa. 2§". 6* (hill find there zfeaji of fat things and of wine on tbe lees, at leaft fome Crumbs, feme drops, as God (hall fee it beft for me to refrefh me. And this is the both eafieft and fureft way to come by them.

Ffah 147.11. God delighting, not to difcourage by difappointing the faith and expectation of his people, but to honour them that honour him > and therefore it is that (upon this ground) he honours faith above all other graces, and believers above all other men. And thusasthey are inftitutions of God, and means of our bell good in fubordination to Chrilt, it is our advantage and duty highly to value Gods Ordinances, which was the firft part of my task.

St. Maries, Jan* 29.

BUT how then did t?*ul, and may we fo undervalue them as to account and call them ^n^Uv, <rM$&^&, lofs and dung f Is not this Blafphemy to call the bread of life 2*u/2*Aet (as fome expound the word ) Vogs-meat ? and that lofs, which is the means of the fating of our fuls ? Yes, if they be fo deemed and called as confidered according to the former particulars. For which fas

we

we have feen) they are to be fo highly prized and valued.But Paul was no blafpbemer y though he fo judged and fpakei but fet a Copy for us to write after him, and therefore there is a fenfe, in which we (hould fo judge of them alfo : and that is double.

1. It upon any terms efpecially in point of juftification and acceptance with God they be equalled with Chrift, or preferred before him.

2. It in a way of oppofition they be fet againft Chrift, as Cir-cwncifion was by the Jews , who in comparifon of it and their other Jewifh Ordinances did fo undervalue him, that rather than they would let him go or their confidence in them, they proved profeifed Enemies and Perfecutors of him and of his Gofpel '•> for which oppofition and in oppofition to them whom he called dogs in the fecond verfe, he calls their Ordinances which they defpe-rately adhered to 0-*v/2*A<t here in the Text, for fuch dogs to feed en j who did fo fnari and grin, and tread under-foot the Children* bread, even Chrift the Bread of life*

Now in the profecution of this we are , 1. To fhew wherein we come to be guilty of their fin.

2. Theunreafonablenefs of it > where, on the contrary > we (hall fee what reafon we have with the Apoftle here to account the enjoyment of Ordinances but lofs and dung for Chrift,

3. To prefsall home by a word of application.

i« Forthefuft, we then with the Jews equal Ordinances with j« Chrift, and indeed fet them up in oppofition to him, when

1. Firftj we fet or hold up Ordinances of our own, inftead of, or in Cori)untiion with Chrift and his Institutions. Such were now Circumcifion>zr)d the other Jewifh Ceremoniesjchough before ( under theLawJ they were Gods Holy Inftitwtions, and fuch as led to Chrift, yet now that he was come being yet by the J:ws retained inftead of accepting him, and by the Judai2:ng Gentiles taken up in Conjunction with him, became their own devices, and made Chriii unprofitable to them, Gal. 5. 2. Yea they cried, Not Chrift^ but Barabbas ■> and for them they rejected and perfecuted Chrift and his Gofpel 3 and fo they made them their own in oppofition to Chrift, fo that the Apoftle might well call them lofs, that occasioned them to lofe Chrift, and dung, when they proved but beg- Gal 4.9.

gerly Elements^ and no better than very dunghill Idols. And the

like now may truly be faid of all Heatheniflh, Popifli, humane Worfhip and Ordinances, which men take or hold up in Conjunction with Chrift) but indeed (as in the Event they prove) againft

Chrift,

$>5 The Eighth SERMON

Chrift» and in this refped: the worfc, becaufe of Satans or mans invention, not at all, never of Gods Inftitution, as Circumcifw* and the other Jewifh fervices fometimes were : which yet men

2 Tim. a,, 2. lovers of tbemfelves and of what is their own, hug and hold fa/1, will needs join with Chrift, and prefer before the Inftitutions of Chrift : for here alfo that of the Apoftle holdeth, All menfeek^ their own, not the things which are Jefus Cbrifls, Philip. 2. 21. more zealoully and eagerly prefs them than the Ordinances of Chiifr, fo as (or them fiercely to perfecute the Servants and grace of Chrift, becaufe they cannot comply with them •> witnels Po-pifh Inquiluions, MaiTacres, and other Fanaticks out-rages. But is not this the very fame with the Jews (in ? And may we not with the Apoftle well call fuch excrementitious fuperfluities, dung and lofs ? By which the furTering Church hath in all ages loft (o much reft and peace, and the impoiing fask-mafters have gained nothing but more guilt and wrath : But leave we thefe Ordinances of men*

2. In thefecond place we repeat this (in of the Jews whiltl we pervert Gods own beft Ordinances \ when in point of Juftification and acceptance with God (for that was the point which the Apoftle here fpake to) we put them in the place of Chrift, and reft in them, and the outward enjoyment of them without Chrift. This the Jews did, which we are the more to take heed of, be* caufe naturally and generally we are very prone to be guilty of it. So Ifraelof old, whatever their danger was, might but the Ark^bt brought into their Camp, accounted themfelves (hot-free, 1 Sam* 4. 5. though their being fmitten and the Ar\s being tak$n> foon and fadly confuted that vain confidence, though ("as the firft verfe of that Chapter tells us) they pitched in Eben-Ezer, which by the fignification of it's name feem'd to promife them better help and fuccefs, and fo afterward, Jer. 7. 4. the temple of the Lord, the

*?3'n Z3^S temple %f the Lord, the temple 'of the Lord are thefe. They made "PDl account that the three parts of the Temple (which the Prophet

L. de Pieu flood in the gate of, p. 2. and here pointed at when he faid thefe

GrottttiGalvm. worc |s) were as a threefold Wall or Moat about an impregnable fortrefs, which kept God in from leaving them,and judgments out from rufhing in upon them : and fo they reftcd fecure in it and their coftly devotions, which they tendred in if. So the fame Prophet tellcth us, that Bethel was their confidence, Chap. 48.v. iy

J*d£. 17. 13. And Micah when he had once got a Levite for bis frieji^ thinks himfelf as fafe as a Church-Moufc (as you fay in your Proverb)

and

and at the very day of judgment fome are brought in ftying, tve have eaten and drunks in thy prefence 3 and thou hajl taught in our ftrcets-) Lukg 13.26. as it in the fecurity of that they both lived and died, and hoped at the laft day to appear before God with it.

This beca*fe natural is very ufual with us, fomething we would have to quiet our felves and Confciences with, but we would not be at any great coft for it, nor trouble our felves with the inward and vigorous a&ings of faith and grace, in mortification of luft, and the ftrcnuou? exerting of the power of God-linefsi and therefore are ready to take up with what's next at hand and will leaftdifturbourfpiritual (loth or beloved lufts; and therefore becaufe in Ordinances is the outward face of Religion, we are willing to put on that vifard , and becaufe it may cover our bofom-fins which we mean not to part with (as they Ezek- 3. 33.31.) on them we will diligently attend, and in our outward geftures and poftures be as formal and punctual as the mod devout, as you may have feen the moll debauched Drunkard and uncleaneft Adulterer in a whole Congregation > and then ftroke our own head, as having done God fair fervice, which he cannot fure but accept of and of us for i as the Harlot, when (he hath prefented her ?e ace-offerings ^ and made her vows, ?rov. 7. 14. Pr*. 30. 20. wipes her mouthy andjhe hath done no wickgdnefs > but rather as having thus befriended God (he makes account (he hath obtained a Licenfe to purfue her dalliance, as your devout-profane Papift after he hath been at Mafsor fhrift, thinks all fo well with him that he may fairly ftep out of the Church to the next Brothel-Hou(e, at leaft reft in of ere operato 5 a fin which many better men are iti part too often overtaken with, whilft they too much reft in the duty of praying, hearing, receiving, though they meet but little with Chrift in them. The very fin of the Jews, in 1. taking up Ordinances of our own, and 2. taking up with the outward enjoyment even of Chrift's Ordinances.

2. Which ('for the fecond thing propounded, to thew theun- a. rcafonablenefs of it) the Apoftle here calls lofs and dung* And well he might upon thefe following Confiderations, it they be equalled with, preferred before, or fet in oppofition to Chrift.

1. And the firftis taken from the uncertainty of their continu i.

ing or abiding by us, or we by them. It's true indeed, in the blelTed erTe& and fruit of them (if whilft enjoyed we have gained Cbrifi by them) they will abide with us for ever, as the Cordial

O will

will be to chcar us when it may be the Cup is taken away from us, and that is only becaufe Chriit lives and abides by us. But they will not To always.

Not in Heaven, no Ordinances there, where it will be our happinefs mod fully to enj^y hispitfence to Eternity. Thouwilft fay no need of them there, but rhere will here.

And art thou fure thou (halt enjoy them here always ? May not the Ark be taken from thee as once from Ifrael, 1 Sam. 4. ? or thou from the Ark, as David was often ?

the Priefts were not fuffercd to continue by reafon of death, H:br* 7. 23. Tour fathers where are they? and do the Prophets live for ever ? Zcch. 1 .5. That M inifter under whofe Miniftry thou fome-times fateft with great delight, and, it may be, reftedft too much in, may die, or be taken away. 'The Shepherd may befmitten, and the Jheep fcattered, and then whither wilt thou caufe thy forrow to go, to rind fuftenance to live on } when thy life Cas Jacob's in Benjamin's) is wrapped up in his life, how fad will the cries of the famifhed infant be when pluckt from the dead Nurfes Breau?which fometimesit fucked fo fweetly, and in this famine of the word as Ca$» 2.. 11 4.4. in that of Jeremiah, in his Lamentation, the tongue of the fueling Child cleaveth to the roof of his mouth, and the fuellings fwoon in the tnidji of the flreets of the City ?

Or mould the Minifter live, and thou too, the arl^ not tafyn, 2 King. 20.1, yet thou taken from the Ark by fickyefs with Htzel{iab,imprifbn-8 * men* with Jeremiah, Cap. 36. .5. by banijhment as David, and then

if he then envieth the fparrows that might Neft by the Altar % Pfal 84. whilft himfelf (its alone as a ff arrow on the houfe-top, or like a Pe-

Pfah 102.6. lican in the Wildernefs, or an Owl in the defert, pants like the Hart F/4/,42,1, 2, after the Water brooks, whilft his tears are his drink^, and he 3> 4« poureth out his foul when he thinks how fometimes he had gone

with the multitude to the houfe of God from which he is nowba-riifhed, and in that diftance with a long look looketh toward it from the Mount Her men and the Hill Mizzar, i. e. from every higher Mountain and little lower Hillock, that he might get a look thitherward from, and this only for want of the Ordinances, when yet by his former improving of them he had with him the God of Ordinances : How (ad and finking will thy moan be in the like for indeed far worfe) Cafe when through thy former negligent non-improvement of them thou wanted both them and him too? Will they not then be lofs when they are now loft and with them Chiift alfo, who (othetwife than beft Minifter) never

dieth

dieth but ever liveth, Heb. 7. 24,25. otherwife than beft Ordi-' nance,would never have left thee, or differ thee to be pluckt from him i vvho would in the moil barren Wilderness (as he did Ifrael) have fed thee with bidden Manna, Revel* 22.17. and ("as to Da- pf a l, 42, vid) made ei/e» thy tears thy bread to comfort thee, in the dark-eft Pr'ifon (hone into thee, as to Paul and Barnabas, Aft. 16.25, 16. in Banifhment have more than preach'd to thee, as to St. J^/* in Paimos, Revel. 1. 9- and cvn thy Death-Bed inftead of the Sacrament been thy viaticum*

2. But fecondly fuppofe Ordinances mould be continued f 0 thee 2;

and thou to them, they will be lofs becaufe at leaft at belt thou wilft be no true gainer by them, if (as the Apoftle here fpeaksj thou doftnot gain Chri{i with them.

At beft they are in themfelves but means , and media habent amabilitatem a fine, they have all their deilreablenefs and good-nefs from the end, without the enjoyment of which by them fru-fira omnia, they are wholly vain, ufelefs, idle, or rather theuie of them is a trouble and not a benefit » for what is Paul and what is Apollos, but Miniflers by whom you believed? 1 Cor. 3. 5. and if but Ministers, it was but to minijhr Chrifl to you, and what was John Baptifi, than whom there was none greater that was bom of a woman, faith our Saviour, but a friend only ot the Bridegroom ? John 3. 2 9. Not to wooe for himfelf, but to bring Chiift and thy Soul as his'Spoufe together ? And what are beft Ordinances at beft but the Bed of loves ? (as fome expound that in the Canticles.) Camh>\ t \$ t But what is the Bed of loves, if the Spoufe find not her beloved h h there ? For all that (he goeth up and down as a defolate Widow, faying, But fawyou him whom my foul loveth ? Cant. 3. 1,3. It is Chrift in a word, in a Sacrament^ in any Ordinance that the chah\ Spoufe deGrcth to meet with and leeks after, whom if (he flndeth not, though (he enjoy them, (he hath but the Casket without the Jewel, the Field but not the Pearl, and if he be all in all, then Col. 3.11. all thefe and all elfe without him are nothing, mitn^ is but **- Philip. 3. 2/ T*Tofx$ Circumcifwn, but a cutting and mangling of the h\(h, and that's all. Prayer without Communion with Chriit in it but a meer lip-labour > Sacraments but empty Ceremonies, and hearing, lijining to as empty a found. The lek is Grace beholden to Pela- See Dr. Wards gian and Arminian Divinity which placeth all the efficacy of it in Clerum. the bare propofal of Do&rine, which without the Spirits inward teachings will prove wholly ineffectual, to* Vs not the breads touching of tbeskjrtoftbe Priefts Garment) that will makfit holy,

O 2 but

,oo the Eighth S E R M O N

but on the contrary any unclean bodies touching it makes it unholy y Hagg. 2. 12,13. an d fo any un&ndlihed Souls converting with holy Ordinances, rather pollutes them than receives (anotification or other blcffing by them. t Without Chrift they are lofs, becaufe thou lofeft that which thou (houldft efpecially defire and. expect from them. iCs no good thou gaineft by them. But on the contrary, 3, 3. Much hurt and dammage, for if not for the letter, it will

certainly be for the rvorfe, 1 Cor* 11 • 17. and that every way \ both in point, 1. Of lin. 2. Of mifery.

1. Of Sin: and hence it is that we often find tvorft men under heft Ordinances. Sowreft grapes brought forth where moft coft hath been fpent, Ifa. 5. 2, 7. ftrong Phyllck if it do not Cure, ftrengfh-ning and enraging the Difeafe, and fo

i. For more jpiritual or rather devilj/h fins, feldom (hall you meet with more keen anger and rage, or more invenomed malice and hatred againft God and Godlinefs than in fnch men, who having enjoyed means of Salvation, not being by all Chrifts intrea-ties prevailed with to be reconciled friends*, prove mod: inveterate Enemies. So we find the mtn of Penuel, Judg. 8. 8. yea the young Children in Bethel, 2 King. 2. 23. to have been virulent (coffers', and from the Scribes and Pharifees downward, greateft pretenders to Godswprfhip, moft malicious perfecutors.

2. Nor are fenfual lufls (though 2 Sam. 12. 4. expreiTed under the notion of a traveller) wont to be ftrangers to thofe whom we now fpeak of. Paul writes of fuch fornication to have been

. among the Corinthians (with whom he had. flayed and preached

1 Cor, <, j. longer than ln mo ^ other placesj as was not fo much as named

a Pet. 2. ro, among the Gtntiles: And Peter and Jude fpeak of falfe Prophets

32,' is, 14, and ProfifTors in the Church, as in this kind abominably guilty,

18, »9,20. whom we mould never havefo well underftooJ if our Libertines

^6**8* 8> "°" an( * R aHters ln the former and prefent age, had not imitated and

B ** * '*' out-aevted in their loathfome pra&ifes", to the moft impiousdtfi-

ling of the Church, and fcandal of the GofpeU God in his juft

judgment revenging their rejecting of Chriftand his Holy Spirit

by fuffering them as the Gentiles of old, to give themfelves ever to

Epbef. 4 19. lafcivioufmfs, to worj^ all uncleamtcfs with greedintps yea with

the blafphemous pretences of Gofpel-liberty and holinefs.

I do not now infift on all that either open or fecret uncle an' fiefs, either of profane llnners, or clofe Hypocrites amongft us, which God and their own Conferences, and it may be other men

are

.

are privy (0. This that I have faid is fuffieient to have (hewed that dead Trees grow the more corrupt and rotten by being often rained upon.

3. I only add a third fin, which they who gain not Cbrifi by the enjoyment of his Ordinances take occafion to lull themfelves •fleep in, and that is carnal fecurity, and prefumption and obdw ratenefs, that they are not only Sermon and Ordinance-proof, (can rebel againft the lights Job 24. 1 3.J but think they have by them gotten a protection, and plea which will hold at the laft Judgment-Bar to fecure them againft the accufations of all their other abominations, that Chrift hath preached, in their flrects, as you heard out of Lufy 13.26. and thofe other fore-mentioned in-(hnces: and fo it cometh to pafs that thefe blelTed helps prove their greateft hindrances and diverfions in the way to life, whilft taking up with outward attendance on Ordinances as the way, they lit down and reft in it, and To never come to their intended journeys end, or rather molt dangeroufly miftaking the way to Hell for that to Heaven, before they be aware come to a fadder erdof it, than they ever thought of, and fo, as I faid, they find beji helps to prove greateft hindrances of their peace and falva* tion.

And heavieft aggravations both of their fin and condemnation* * Of their yiVj, when at an higher rate, becaufe againft greater light.

And of their Condemnation, which will be exceeding heavy ' when Gofpd-Grace negle&ed pronounceth the fentence, and the wrath of the meek Lamb proves heavier than rockj and mountain^ Revel. 6.16. But this leads me to

2. The (econd thing propounded, that by Ordinances without Chtift gained by. them, we come to be worfe, as in point of fin, fo ©f judgment, and this temporal,Spiritual, and eternal.

I confefs the Cafe is very fad when our Ybyfic\ proves poyfon. It was one of the faddeft Curfes that David could imprecate againft his worft Enemies, that their table (hould become a fnare, and what Jhould have been for their welfare, a trap, Pfal. 69. 22-and yet that's fadder which the Prophet exprelTefh, that the acceptable year of the Lord mould become the day of vengeance of our God, lfa*6i. 2. and yet another Prophet fore-tells it will fo be, that very day in which the Sun of Righteoufnefs would (hine upon fome, (hould burn Uk$ an Oven to others, Mai. 4.1, 2. and a third affureihus, thatxhe Lord God is a mtneft againft Sinners, even

out

a.

The Eighth SERMON

Calvin in he* out of bis boly Temple? Micab i. ? not only from Mvunt SiriaU

but cvtnSion too. GoJ thunders in judgment aga. : mt fuch that

make not fure of Ghrifi forthei: ihcltcri And thr Eartb is neareji

to a Curje y and its end is mod fure t be burnt? that dr'mk^tb in tbe

Heh. 6. 7/ rain from beavenfind yet brings fortb nothing but briars and thorns?

which make jewel for tbe fire? even ihc favour cf life, proves to

fuch the favour of death? 2 Cor* 2. 1 6* A furfcit of Bread, fome

fay, is tnvft dangerous? bur how deadly will it be, if a furfiit 01

ibis Bread of life ! The Cure is defperate, when, as Aufiin ipeaks,

Ve Temp Serm, it>fa medicament a convertuntur in vulnera? if my Medicine wound

$5* me, and the word of lifekjllme. And yet fo it doth, if Chrilt

be nor gain'd but rcji&cd, Ordinances though enjoyed will be fo

far from proving means of Salvation, that they or rather our

abule of them will be the inlet and means of

1. Heavieit temporal judgments both to perfons and nations. Scripture for this is pregnant and inftances too frequent. In the giving and inftituting of Ordinances, Fafsover? Law, Gofpel? Lords Supper Promifes are joined with Threats. Tbe burden of tbe valley of Vifwn? If a* 22.1.' Ibe Contr over fie ofZion, If a. 34. 8^ tbe quarrel of God?* Covenant? Levit* 26. 2$. and tbe vengeance of bis temple, Jer* 50. 28. are very reverend and terrible, and ipeak loud to thispurpofe. Holy Ordinances are {harp-edged tools? and we had need of great care how we bandle themj as being in great danger to wound our felves with them if we do it not dextroufly. ( Such fhowrs that (hould quench the fire prove Oil to kindle if. j This in part made the Elders of Betblebem tremble at the Prophet 1 $»w. 16.4. Samuels coming to tbem, and the Widow of Sarepta in a paffion to 1 King, 17.18. fay to thePiophet Elijab? wbat bave I to do witb tbee? Otbou man of God? Art tbou come unto me to call my fins to remembrance? and fljy my Son ? This the men of God by accident often do, as the Prophet Jercmiab was fet over Nations and Kingdoms? as well to J*r. 1.10. root up and pull down as to build andtoplanu As foon as ever Maul). 3, 10. the Gofpel began to be preached to the Jews, then was tbe axe laid to tbe root of tbeir tree> iftbey brought not fortb fruit? to hew tbem down? and the (harper the Axe, the fooner it cuts the barren tree down, and the more powerful the Miniftry is, the fpeedfer it doth the fame to an unfruitful and rebellious people, as the purer the air, the fooner fometimes it difpatcheth a corrupt Confumptive body. This was fadly exemplified in the defirudtion of the Jews, their City and Temple, when, as Nazianzen faith, *■% aMoletop ^ ffoM^oK) rt/^jtT®- irnlaplf dvTt t2 wiv irvyf & *///*t©-, their de-riled

Crat. il

filed Altars, firft burnt their City, and their blood was (not only mixed with their Sacrifices, but; (hed inftead of the blood of their Sacrifices The prefent ilate of that forlorn people in this kind is mod fad i and fo of the other Eaftern Churches. The death of feventy thoufandof the Bethjh emit ess for their rude entertainment 1 Sam. 6. 19; or the Ark. That Bethel became Beih-Aven, that Shilo was forfa> Ho/. 4. 15, $> h#n, that a Wo wis proclaimed to Arid, to Ariel the City where |r David dwelt , Tnat that peoples abufe of Ordinances brought {f^g^u them to fuch a pafs, that they mud perifh without Remedy, 2 Chron* 36. id. and without pity, for fo (v. 15.) when God o«* of com* paffion had afforded Ordinances and they abufed them, he (vi 17.) fends Enemies which would [hew them no mercy, nor hive any com~ paffion* Thefe are fad inftances of this Truth, and tfrong proofs, that (as the Prophet faith) Gods fire is in Zion and his furnace in If*, 31.9.' Jerufalem, to confume Enemies as well Domeftick as Strangers, though the latter there efpecially meant. For although the ufual Pfal. 128.$; . word was, the Lord hlefs thee put of Zion, yet it hath proved as true, the Lord curfe thee out of Zion too : for in the Revelation we (hall find, the feven Angels that \ave the feven Plagues, and pour out the feven vials of the wrath of God, upon the Antichriftian State, came out ofthetemple: and that the Angel took^ coals of Revel. 15.& fire from the Altar, and cafi them upon the Earth, from which came **• l -fuch thundrings and lightnings , and Earth qualms in the World* &«tf/.8.5. j Temple-Ordinances if profaned and defpiied, nay if not walked worthy of, bring down heavy judgments > and it weie well if it were fadly confidered, whether this amongft and above other fins of ours, did not caufe our prefent Earth-quakes and unfet-tlements, and fo repented of as to prevent future and now impendent heavier judgments, which fo forely threaten us : for fo we find it of old, when Ifrael was fo ftupid and obftinafe. that like to dull and froward Scholars, line muji he upon line, and precept upon tf a *8. 9, ro, precept to them, that G6d laid judgment to the line, and right eouf l3 > ! 7» nefs to the plummet h and becaufe he was fain tolifp (as it were) and ftammcr and fpea\to them with anothtr tongue, and they yet would notundtrihnd and obey,therefore he would bringStrangas and Enemies upon them of a deep fpeech and a hammering tongue, which they fhould not underitand.A moft heavy judgment! which #4.33. 19, > theLord keep us from,that fuch vexation do not make fuch froward dullards as we are underhand do&rine as fome read and interpret Margin. Eng* that \$th verfe of the 28^ of Ifaiah* To conclude this, W Q li JhAnmn may certainly conclude upon it, that (as in the former part of this

point we (hewed) as God's Ordinances duly entertained ™d walked worthy of,ufc to bring in outward mercies with them, fe 3 if abufed, they will as certainly pour in upon us heavieil outward judgments •, for as Gods way is in the Sancluary, Pfa^yj- 13. ib in the fea too-, v. 19. as to condudfr' Ijrael into Canaan ib to overwhelm Egyptians, even with heavieft temporal mileries.

2. But with more heavy fpiritual judgments ( they are judgments, xaTlgo^jfj/, Jude v. 4.) and fuch are the permitting and giving over to itupid fenflefnefs, mod enormous, ourragious fins, obftinate obduratenefs and -final impenitency in them. But of thefe we fpake before. Only confider them here in genere pan*, as judicially, but mod, judly inflicted as the recompenfe of mens ingrate and impious neglect and deipifing of God in the profane abufe of his holy and blclTed Ordinances. Sion finners ufually are the grcatelt Sinners, and Ordinance-dtfpifers, as of all mod obftinate, Co their cafe mod deiperate, and it*s a righteous thing with Cod to leave them fo. The very Remonflrants who will not allow God the liberty and freedom of his Decrees, do yet freely fubferibe to the equity and jujlice of this difpenfation, that when means of Salvation have been non improved and defpifed, men may by God be judicially and irrecoverably hardned > that he may by his Prophets juftly fay, we would have healed Babylon, but Jhe is not healed, therefore forfake her, jFer. 51- 9. Nay we read him faying it even to Jerufalem, Becanfe I have purged thee, and thou waji not purged, thou Jhalt not be purged from thy filthinefs any more, Ezek* 24. 13. Nay it is a Gofpel-Sanction, and we read it in the very end and clofe of the New Tedament, in the two and twentieth of the Revelation, after all the fore-going Revelation in that Book, yea after the full manifedation of the will of God in the whole Scripture, when he now comes to feal the Canon of it, p. 18,19. if any, notwithstanding all this, will dill continue ignorant and obdinate, he feals him up under this mod heavy doom , He that is unjufl let him be unjuft ftill. He that is filthy let him be filthy ftill, v* 11. God with iuch hath as a Phyfician gone through all his methods of Phyfick, and if by none of them the Cure be wrought, it's given over as dtfperate (as in that place of Jeremy, 51. 9.) Or (is in Ifaiah) as an Husbandman he hath been planting and dreffing, and watering his Vineyard, if after all, nothing but four grapes i Hiy JTOy *7 nQ> what could I have done more, or rather fas fome otherwife, and (*it may be) better, render itj what is now mneto be done } in io dtfperate a Cafe? (ijfi. 5. 4 >) but

what

what he adds and anfwers (v* 5.) but to take away the hedg that it mjy be eaten tip and trodden down.

Or as a founder of metal he hath been about melting and refining, and purging their drofs from diem, but the bellows are burnt and the lead is conjumed, and the drofs not taken away Reprobate fuvtr then call them, for the Lord hath re)dhd them. Jer, 6. 29,50, EKih 22 » *%> The faddeft judgment that in this lite can befal a man, and no fad- l 9> 20 * der fight in the World than to behold fuch a trijh bidental, fuch an Heaven -ihuck forlorn-Sinners grown blind by feeing the light, and deaf fas they that dwell near the out falls of NilusJ by hearing a more pleafing found, even the word of life, more filthy for w-fhing, more barren (or rather fruitful of poyfonous weeds]) for watering, and more defperately and irrecoverably fick, by the belt Phyficians greater care of the Cure, fo that it cannot be written on his door, Ihe Lord be merciful to him> It's pity, you fay, that fair weather Jhould do any hurt : but a thoufand pities to fee a miferably blinded (inner to go into everlafting darknefs by the light of the Sun (nine of the GofpeU to fee an unruly (Iray Sheep that would not be kept in the Shepherds Fold,in the Wolfs or Lions mouth, dragged through all mire and dirt into his Den, and there to be devoured. Seeii thou this > thou feeft a miferable forlorn Sinner, whom the good Shepherds Rod and Staff could not keep in to be fed in green pajiures, and led byjiill waters , now forfaken of God like another Cain or Judas, made fenilcfs and obdurate in fin, and dragged into the pit fall of Hell to his evcr-lafting deftru&ion.

2. Which is the third and laft particular before mentioned, that eternal wrath and judgment, that irrecoverable lofs which fuch Sinners in another World procure to themfelves by their abufe of Ordinances, when they have not gain°dChri(l by them. Of all others the Sinners in Sion (hall be mojl afraid, when it (hall once come to dwelling with devouringfire and everlafting burnings. If a 33. 14' Then Capernaum, that in enjoyment of Ordinances was once hftedup as high as heaven, (hall betbrewnas low as hell, Matth* 11.25, nay to the loweit depths of it, where Sodorn and Gomorrha.s fire *4-(hall be more tolerable > this furnace being heated feven times hotter wh'vlft the breath of the Lord as a (iream of brimftonejhjll kjndle it: r f a ' * 0, 33« that Topbet intolerable, that fire unquenchable, when ihe fome Afat k 9. 45. times Tweet breathings of the Gofpel-Spiut, and Word and Mi- 4 ** niltry (hall blow it up, and keep it burning to Eternity. Oh! No Condemnation to Gotpcl Condemnation. No wrath fo fierce as

P that,

, o5 The Eighth SERMON

that, when after grace turned into rvantonnefss. patience (hall be turned into fury. How low low will that for-ever-lotf Soul be funk,that in thofe unfuppoitable torments (hall everlaftingly have time and caufe to think and fay, How (hall I ever ef:ape that have Mgledtd, abufed, defpifed, fo great Salvation ! That of all other aggravates and perpetuates fuch fnens damnation. Gofpel Grace and Ordinances, which are the Key to open Heaven to Believers, lock up negltdters and defpifers in the P^ifon of Hell » and roul the heavier! (tone upon the mouth of the bottomlefs pit : the un-fupportable weight whereof will not only prevent all removal or elcape, but above all things will pinch, and prefs, and fink them down to Eternity. Then they will be fully convinced of the truth of the point in hand, that all things are lofs and dung in . comparifon of Chntt, when they fhall fadly but unproruably and . defpairingly fay, Oh of how much greater worth is Chrill above all other comforts, even beft Ordinances, when notwithstanding them for want of him, we are now everlaftingly lodged and tor-mtnted'm Hell, whereas had we by the enjoyment of them come to have gained and enjoyed him, we had with him in Heaven been happy for ever. Uk Which in the Application of it (hould moft ferioufly advife and

perfwade us in our due both eflimate and abearance both to Chrift t and his Ordinances refpe&i vely.

i. And firft for Ordinances, as the former part of the point called upon us highly to prize them and diligently and confhntly to attend upon them, fo whit hath been faid in this latter (hould with all fadnefs warn us f . They may i« Not to rely on, or to reft in the bare enjoyment of them* do as no for, (as we have heard) as they may be, fo, (hould we thus do, cer-? 00(3 ' la CTC " tainly they will be empty,and at bell we (hall get no good by them, ■in then. Circurncifion is nothing, i Cor* 7.19. The Letter without the

Spirit fignifieth little, and the beft Ordinances without Chrift, as to our Salvation, will prove juft nothing. They are indeed in themfelves, and by God's Inftitution, Wills of Salvations but to us in the ilTue they will prove but dry emptyCijlems , if this water of life be not conveyed to us by them ; and therefore in this our journeying to Heaven, let us not take up and dwell in our Inne '•» and although the way of Ordinances lead thither, yet if we fit down in our way we fhall never come to out journeys end* In this therefore follow the Pfalmifts example, Pfil. 121. who, when in the tirft veife he had faid, J will lift up mine eyts to the

Hill j 1 (of Zion and Moriah the feat of God's Ordinances, as Interpreters expound it J from whence cometh my help > as though he had faid too much of them or any Ordinances that his btlp fhould come from them, as it were correcting himfelf in the fecond verfe, he prefently adds, my help cometh from the Lord which hath made v ^ e AuiuflU Heaven and Earth. L's God and Chrift only who made Heaven * up h Tra &' f and Earth, that can create tht fruit of the beji Mimflers lips to be mcxablnUto* peace to his people, lfa> 57.19. and therefore fome Expofifors read that firft verfe of the Pialm interrogatorily, fhould I lift up mine eyes to the Hills, as though from them (hoitld come my help ? The lifting up of eyes and foul in Scriprure-Phrafc expreiTeth not only delight and dtfire^ but expaance and dependance, and then C although we mould come to O.dmances with encouraging expe, crationsof help from God in them, yet) mould we thus lift up our Eyes to the Hills themfelves, fo the higheft towring Eloquence, or moftraifed abilities, or moll fubiime piety of theMinifters that we molt admire, fo as to expect favinghelp from them ? No. Alas, Either They, or at lealt the Event will tell thee, that they are but empty Cijhrns and dry Breafts, which cannot afford the leaft drop, but what Chrilt the fountain hath put into them : and it may be out of thy experience thou maift be able to fay to thy fclf, that thou never wenteit away more empty and lefs facisfied than when (not making out after Chrift^) in way of a Carnal-Creature-confidence thou expedtedft molt from them. Though thou beefi therefore on the Mount of *fran j •figuration (where Chrift was Matth. 17.4, transfigured, bur they were not J Do not tit down with Peter and fay, It's good to be here, unlefs Chrift be there, and in (ueh pure glaffes thou feelt the face of Chrift, and art chimed from glory to i€w. 5.18, glory into the image of Chrift by the fpirit of Chrift, tit not down Iktisried, That's the rirft. Reft not fecure in the bare outward enjoyment of Ordinances, for fo they may prove empty, and at belt do thee no good.

2. Nay fecondly, Rejoice with trembling. Chearfully and thank- 2. Thcy( with? fully receive and entertain them, yet with much awful reverence out Crmit) and folicitoufnefs, for we may fo handle the matter, that fas JJJj^ h j? us hath been (hewnj by them we may come by much hurt and cttf therefore w'ith advantage » as the Ifraelites and Bethjhemitesreceived the Ar\with all holy care much joy, 1 Sam. 4. 5. and Chap. 6. 13. but by their Carnal con- and "** confidence in it fin the former place) and their too bold, and rude ^ * w -ufage of it fin the latterj their joy was loon damp'd and extinguished with their tears and bloud, Precious Ordinances being

P 2 like

108 The Eighth SERMON

like great chear and high fare in an Inm which though it pleafe whiflcit eating, yet at lail it brings in a great and heavy reckoning: and fome have paid very dear for their abu(e of God's bounty and coft in thcie fpiritual entertainments. The Devil en-tredinto Judas with the fop, as many take their Bine in the Sacrament, are blah\d by the breath of the word (Never fruit grow on thee hereafter) and by their guilt and frowardntts make the

2 Cor. 3.7. very Gofpel, though it be not the Minijiry of Condemnation to pronounce the fuitence of their Condemnation, like the mad man that ftrangleth himfelf with the Cord that is let down to hirn to draw him out of the Dungeon, as if Jeremi th had put that Cord

7^58.12. about his neck , and not under bis• armbnlej. How foliicitous therefore mould we be inftcad of rufhing into God's prefence, according to Solomon's advice, 'Ecc'lef. 5. 1. to take heed to our foot when we go to the houfe ef God> left we tread awry, and wrench it, to be of the number and temper of thofe who tremble at his word, If a* 66- 5. not to weaken faith, but to quicken our care and fuch awful thoughts as thefe are : God now though upon a throne of grace, is yet upon a Judgment- feat , fo that when I go to his word I go upon my tiial, and it I look not better to it, this Letter that I read, if it be only a lett-er without fpirit^ may

a Cor. 3. 6, kjU* this word that I hear may be the matter of my guilt, and (entence me to death : This Sacrament that I receive is a feal, but may feal to me my damnation. I had need therefore pray, and read, and hear and receive for my life, draw near to God as an holy God, who will be finflified in all them that come nigh blm % . Levit* 10. 3. entertain and converfe in holy Ordinances with all care and reverential fears as by which, through my neglcdfr and abufe of them, I may make them lofs and dammage by procuring to my felf much hurt, but (hall be no gainer at my \\i\ account, unkfs (with the Apoftle herej I win and gain Cb'iijl with them and by them.

2. Which leadeth to the fecond part of the InHrudfron which this point tcacheth us in reference to Chriii, and fo it calleth upon us for two things.

1. To prize Chrift above all Ordinances the choiceft, and when mod purely and regularly difpenfed, fuch was Circumcifwn on the eighth day- And yet that with Paul was but lofs in compare withChrift. And fo they fhould withu?. Honour we our Mi-nifters as the Mint Hers of God, and as the Galatians lometimes did Fail) even as Angels of God^ even as Cbrijt Jefus\ but that

As

As muft be only ot S imilitude. not of Equality. It muft be under Ghrift. Their atfc&ion was (o great to Paul, that he faith, they were r^^y *j have piuckgd out their own eyes, and have given them V* '$• to bint, but not thereupon to prove fo blind, as not to give their hearts to Chriit. Prize alio all God's Ordinances, Word, Sacraments, and the reft very much, and you cannot over-prize them if it be kept in a fubordination to Chrift and his Grace, which they are instituted as means to adminifterand convey and lead to, as the great end of our endeavours and their appointment. Let him therefore be ever (after Pauls example j prized above Ordi. nances.

2. IXfired, made after and made fure of in and by Ordinances. This alfo the Apoftles fenfe and expredions fully holdout, <Pja7op ypsh, v. 7. and tya ^e/rop KSfMrct), v- 8« Alt was ForCbrijl,and That he might gain Chrift, as the main end he aimed at, and the chief good which eitner with them or without them he looked after, and fo Go thou and do likewife- In the ufe of Ordinances it is thy duty, as Zacheus did, to fet thyfelfin Lu%e \$. 4. Chrifts way and walk, but on purpofe that thou maift meet with him in it, and fo receive him into thy heart as he entertain'd him in his boufe, into which falvation that day came with the Saviour, y Q fo that he loft nothing by his invitation and entertainment. So it was the One thing which Vavid defiredof the Lord, and which he would ftill fet\ after , that he might dwell in the boufe of the Lord all the days of his life : But that was, that he might fo behold the beau'y of the Lord, and enquire in his Temple, PfaU 27. 4. And elfe where when now an exile in the Wildernefs, his Soul thirjhth, and his flejh longetb for God to fee his power and his glory as he had feen him in the fanUuary, PfaU 63. 1,2. It's a choice mercy highly to be prized and earneftly to be thirfted after all our days to dwell in Gods boup, and peaceably to enjoy his Ordinances in the fandtuary. But that's not all that a Vavid or any of his Spirit feeks after and takes up with. He defires to go into, yea to dwell in theTemple, but it is to enquire after God, and to m^et with Chriit there (as God was wont to meet with Iftael at the door of the Tabernacle, and at the mercy-feat) to fee his power and ejory in g x ,^ the fauftuary, not wkh the Difaples to gaze on the goodly out- 25. 22. ' ward (Irufture and Ornaments of the lemple, no nor fo much to Mkik.i%\ x, , be taken with the folemn and (lately outward wotlhipand iervice of it (which in its coftly and precious VclTels, and other Uteniils, she luftre of the. Priefts Veftments, and the royal found of fo

many .

no TheNintb SERMON

many Trumpets over their Sacrifices was very magnificent, and a part of the Beauty of Holinefs which the Scripture often fpeaksof (which yet the more fimplt but more fpiritual foim and order of a Cor. 3. 9. Gofpcl-woimip tar txceeds in glory) but it's (he power and presence of Chnit in them that exceeds both that and this and all wiih a true Gofpd Spirit. The Gold glittered, but it was the Al-tir that Janflified the Gold, and it was Chrift that fan&ified the Altar, that fanC/tirieih and bkiTeth all, and which in all and above all moft precious Ordinances a fan&ificd heart moft highly pri-zeth and molt earneitly looks and fecks after, and in companion of which fas the Apo(ile here) accounts all as loft and dung*

1. All outward Excellencies. 2. All Birth-nght-Privileges. 3. The enjoyment of all Church-Ordinances. And fourthly, All Perfonal moral qualifications which the Apofile cxpreiTeth in thofe words :

V. 5. 6. Ktt7<t vofxov QdeircuQ-, xa!<* {nAor ftuKav ih 'Exxawo-Up, x*7«t //xa/o-

A> touching the Law, \jr the order and Religion of my ft if] a Pharifee : Concerning zeal, perfecuting the Church 3 touching the righteoujnefs which is in the law, blamelefs*

Sr. Maries T N which three cxpreflions the Apofile proceeds further, and ri< May\$.\66o. J[ foh higher in his comparing of all things with Chriji, and Ikmva >*e P r eferring him before them all. The foregoing Privileges, that Tat^flt «tT£?- he was circumcifed, an IfraelftCi a Benjamite^ an Hebrew were *'ffl**j>4p 1. More common to him with others. 2. More external, as to **&*%*- p 0 j n( j n 2 at his relation to others, and what he had from others. &c. Chryloft. 3 Or it more inward and innate* yet more natural, and having in locum. lefs of his will and choice in them. But thefe of his being by his Poftquam de chofen Prof.(lion a Pharifee, and fo zealous and unblamable, were generis now- C(mtrar Hy I# More proper and peculiar, and perlonal to him-nunc defcen* ' ^' 2 * More inward and expreiting the frame of his mind. And die ad dores Thirdly, More voluntary and of his own choice, to. t»* Uvl* perfona? pecu- nyiifautt, as C^rv/^/teexprclTeth if, qua funt proprU eltdionis^ FfU y C < ' tdeoq; plus habere videntur commendationis, of his own more free laudaritfel E^dion, and therefore matter of greater Commendation, generc, v. 6. a And in thefe you may obierve this gradation, proprioitodio j. i n thefe words as touchingthe law,a Pbarifee,znd it being fas

da"fmo Corn hec,fewhere telle,h us > A & 26 ' 5^ ******* */fs<r/*, the ac-aLapidc. ° rn * curatertand Qiic^cfl Se& of the Jewifh Religion : he telleth you

that

that for the particular Order and Se& of his profeffion and Religion which he had made choice of fas the word Sifarif Ggniricthj it was molt choice, ftri&, and exa<$, the Pbarifees of all ptherjew-i(h Se&s being reputed by themfelve5 and others the molt learned, ftrid, and religious*, being therefore called Pbarijees^ becaufe either by reafon of their greater knowledge and ability, they were the chief Interpreters of Scripture, or becaufe of their greater pro-feflfed fanftity (or pride rather,) they fepaiated themfclvcs trom others as more profane.

2. Bat yet although this might be the Character of Pbarifuifm in general, yet becaufe fomePharifees in particular might be more dull and cool in their Religion, to (hew that he was none of tbcm % he adds, Concerning zeal-, Perfecting tbeCburcb. He was a Zdot y fo fiery hot in it, as to burn up all (tvzu the Church ofCnriitJ , that he thought did any way in the leaf! oppofe it.

3. But yet thirdly, becaufe a man may in his way be zealous^ and yet withal fcandalous, %yt pt^oKiv^vpov «W/, « <pt\*fyjat &f xtp-flrojoV, «iaa* i tJ vbpp ^NAvcldt, laith Chryfojiom* He migftc have becn*fo hot and tunoufly zealous out of that fervidum ingenium^ that natural quick fpirit that is obferved to have been in him •» or from a mad brain-fickboldnefs and venturelomencfs, or from an ambitious afpiring thereby to rule and greatnefs* Therefore to (hew that his both profeffion and zeal were not hypocritical but according to his light really honeft and ferious \ He adds, tombing the rigbteoufneft oftbelaxv, blamehfs. All which we may have occafion more particularly to explain as we go along. Ar pre-fent we are only in general to take notice, that all tbefe he accounts lofs anddung for Chrift, and the fpecial particulars herein » contained, and to which Chrift is and fhould be preferred, are, 1. The being of any particular Seel: or ProfeiTIon in Religion. 2v Though never fo learned. 3. Or feemingly fui&, pious, and devout. 4. Or zealous, or 5. Though in reality never fo morally nnblameable> and virtuous* If without Chrift or contrary to him. All thefe are contained in thefe expreffions of the Apo-ftlg, and all of them by him called and accounted lofs and dung in comparifon of Chrift. We (hall briefly run over thefe pani- -culars.

And the firft is of being or maintaining of any particular Se& and Profeffion of Religion, betides or without Chrift, 01 in oppofition to him.

This .-

Leg's Scitunii Calv. Aquin. Fftius, <xtf.i<rtv Sihoiidfler Nojtxoi/ hie ijocar free i a'is inftttuti @~<r-(u«f. Grotms. Be^a.

Ve hello Ju-da'xo lib. 1. cap. 4.

Jofeph. /. 1?. cap 18. & lib. 18. c. 2. ScH/^f. Exer. Evang. I. 1. c. 20. />. $7.

tfc/?.

1 Car. 4. 7,

77* N/»rfc SERMON

This is held out in the fird expreflion, k&I* vopw 9*etf&7&» Touching the Law. He meaneth nor the Law ot God, buy fpecijlis ihftituti <E)i<r[j.fo, or pr^fcriptum Keligionis ivfiitutum, the fpccial iftJttfitUd and affumed form, order, rule, or fit! of his religion, and tombing that he iaith, that he was a Phirifce. And that the Phari-fees were one of the chief Seels ot the ]ewifl» Religion in our Saviours 1 ime is fo commonly (aid and known by all, that I need not miipend time, or miiufe your patience to clear it to this Auditory. Their very name betrayeth them, which in the true Etymon of it figmfie'h etp^oY^K^Separatids. Bat Paul puts it out of doubt, when Ad. 26. 5. he calleth it lKex$i?<L1viv alfuriv, exquifuifftmam btrefin, the mod exquifite. exact fedt of their Religion, which Jo-fepbus thus cxprtiTeth, 7<Lyp.& 71 'ivfeLtay Jokhv ivai&s'iyv 3v*t 7a>v gcKKw j£ 7*s vo(jlvs ejteA@tr*&¥ *9»yii&dis, an Order among the jews that was accounted the mod godly, and bed Interpreters of the Law of all others, mod gracious to the multitude, although the Sadducees were more favoured by the great ones: and the Ejjlru in truth exceeded them in virtuous converfation, Htjfenorum *Kex@is-i&: fl-oA/7«d.,as my Author exprelTeth it. However thef ha-rijxes were the Jtwiflj Jtfuits, who both in their own and the ordinary peoples account exceeded all ■> fo that when Paul in the Council, All* 23. 6. faid, that he was aPharifee and the Son of a Pharifee, he could not more takingly commend himfelf to that Auditory. Andfoif Paul herein the Text accounts his being a Pbarijee as lofs and dung, as to acceptance with God in companion ofChrid: it will be a iufricient ground-work of what I (hall ob-ferve from it.

1. That it is not the being of any/15, party, oxfaclion, though never (o feemingly holy and exadfcj that can commend us to God, but it is fo b^ accounted lofs and dung in compurifon of Cbriji and bis right eoufriifs. For if there be neither Greeks nor Jew, Circumci* fion nor Vncircumcificn, Bond nor Free (Differences ot Gods own making) but Cbriji is all inall, Col. 3. 1 1. then (Ture) there is not this or that StU or Order of our own devifmg in this cafe con-iidcrablej but it is Cbriji that mud be All in All, in this Cad cfpe-c-ially. And it mud be his difcriminaring Grace only that mud make us innocently to differ from others, and not our frying. lam of Paul, and I of Apollo, and I of Cephas i that fhoula make us imhilly divide our (elves, and fo make us more highly diipltafing to God than any ways commend us to him. Such iintul Diviiions and^ fra&ions are far from judifying us that fadeeply condemn us.

And

And it would be a ftrange means of reconciling u§ to God, which makes us at odds one with another.

But for the better difpatch of this point, Khali endeavour to

(hew.

1. what Se&$ they are that fo little commend us to God.

2. That we are very fubjed to think otherwife.

3. That yet in truth they do not fo commend us, nor (hoUd we them, but rather judge them lofs and dung (or Cbrijl.

1. For the firft I lay down thefe particulars.

i. That it is not always a Sett in this bad fenfe, which the World often calls fo : for Paul could find a great difference which he intimated,/^?. 24. 14. whenhefaid, ofhnv KdKttfftv&ititftv^nd thereby (hews, that there maybe a way f even the way of Faith, Grace, and Chriftianity^) which the Jews then called, and many now call-Herefie: but they only call it fo in their corrupt Nomenclature , which is far from being fo in truth and reality. And fo Chriftians by Mtbumetans, and Proteftants by Papijis are called SeClaries > and fome amongft us are bold to jumble Lutherans^ Calvinifts, Atminians-, and Socinians together, and to make Sectaries of them all: and fo indeed they may be as they may handle the matter, as we (hall fee by and by. But yet if the truth be with any of them, it's not a Se8> nor they Sttlaries for maintaining it. The Reformed Churches are no Schifmaticks for breaking off from Communion with Papifts in their Idolatries, nor thofe that are found in the faith, and holy in practice, for declining or decrying other mens errors or impieties. It's neither Sedition in the State to difown factions, nor Schifm in the Church to keep the whole Cloth from others patches. We muft adhere to Chriftand his Truth and Grace, though we be called Sectaries for it: and Paul . after the way that they called Herefe-, worshipped the God of bis Fathers » and he was never the worfe man (or their calling him (b, but the better for his doing fo. They are guilty of the Schifm which hold and do that, in which others according to the word in Confcience cannot join with them, and they that depart from the truth are they that in truth mah$ parties* Not they that tak$ fart with Chrift } and manage it according to Cbrijl. I fay both, becaufe

2. On the contrary we may indeed make a Fatlion of our Pro-feflion, and our way a by-way , not tending to Chrift , but from him, and that two ways:

1. When the ground, aim, and very materials of our Seel and

C^ Religion

* In Dial, cum

Trypb.

f Lib.i.c, 4.

2 Cor. 11.3.

E^fcfc 43. 8. 5 5*w, 5. 3.

,V4r. 28. 20.

3 Dr. 1. 24.

1 Or. 4.6.

The Ninth SERMON

Religion is nothing of Chrift, but indeed contrary to him. Whither we may refer the various Seas of the Heathen Philofopbers as well * the more moral Stoickj , and fHc more refined contemplative P/j-, tonickj, and the more rational Perifatctickj , as the more briuilh » Epicureans. Hith L r alio the oppoiitc Factions of Hillel and Sham-mat among the Jews, their three more famous Se&s in our Saviour's time, or the feven which * fnftin Martyr , t Euftbiut , and Epiphanius varioutly reckon up.

As, alfo. the numberlefs number and rabble of Poplfh Seculars and Regulars Votaries: thai fa arm of Locufts in their feveral Or-ders and.Religious (as they call themj of their Monks and Fryers, and other Ecclefiamcks, from the nrft to the laft of the Jefuits and Oratorians fet up on purpofe to invent and hold up their feveral Idolatries, Superftirions, and Will-worfliip, not according to Chrift, or the Simplicity that U in Cbrifi , but to vitiate and corrupt ic with their unclean mixtures. Thefe and fuch like are properly Sects, whilft of their own heads they divide themfelves, and that oft-times to great enmities and alienations from others and from God himfelf, whilft they fet their tbnfh olds, (as the Prophet fpeak-ethj by hti thnfhold, and their poji by his poll , whofe Ar\ cannot endure to have a Dagonfand by it. Thefe Vivifions are indeed Sells and fractions, whofe materials and cfcntials are finfuland aga'inll Chrill.

2. Nay it may be a Se&, when the ground-work is good, and the part we take tojn the main right > but all fpoited by our ill. managing of it.

Thus 1 Cor. j. 12. Chriji himfelf is perverfly made the matter of a Selt » nor were they more Sectaries that faid , I am of Paul? and, I of Apollo, and, I of Cephas, than they that added, and I am of Chriji, which (as too many now do) pretending Chrift, and yet rejecting the Minifhy, parted Cbri(l from his Minijlers (mth whom he promifed to be te the end of the world) and fo made a Party*

And that place affords another way of StU-mahjng, and that is when inftead of making Minifters or others helpers of our joy, we fet them up as Mafters and Lords of our faith, when one is as much for Paul, and another for Cephas , as a third for Chriji, when men are idolized, and perfons had in admiration, an owtoj 'ipn of any of them is fufficient to make an Article of our Faith, and becaufe all men will never be of one mind, we come to what the Apoftle faith of the Corinthians v tip rk ivos $vei*St t*!* t» sT4f«, to bzpuffed up for or.e agrinfl another* For thatMafter which we follow, and

phnis

plenis buccis extol and admire, againft another whom we u)t& Chryfoflom.in and vilirie, as in a diftafd body Tome parts are fwollen up, whereas ^um 9 in a />»«;/ all parts keep their due lite and proportion, as in all Setts ufually they make their Leaders the Cynofute of their judgments and prattice, and fo Calvin ( whom I muft needs ever ho-noui) may be (It up as the head of a Se6t, and Paul himfelf again!: his will may be made a chief Sed-mailer. But one U our Mjjier, even Cbrifl, and we all fhould be as Brethren, Mat. 23. 8.

And this further in the third place is advanced, when thefe di-vifions and following of parties are managed with flrife and conten~ tion, hatred, rage, calumnies, and evil fptakings and doings again/r oppoilte parties, as it was in that place of the Corimbs i when it was/or one, it was againfl another. So betwixt HiUel and Shjmmai> Pbari/ees and Sadductes, Guelfs and Gibellittes^Vdminicans and Je~ jttits, Seculars and Regulars amonglt the Papiits,and too much and too often between feveral dilTcnting parties among!] our felves. So Cbryfojhm on that place to tl e Cotintbians joyns 0 wypeuvw and ft/$7tf^@K inflammations and tumors ufually go together as well in corrupted Churches as difeafed bodies. Thefe are Setts indeed, when there are fuch cuttings and ilafhings, and mutual woundings of other mens elieems. It hath too ofren'gone further to their eftates and lives too. God heal the one, and in thefe exulcerated times prevent the other. But is this according to Chrift ? or any thing like his meeknefs ? let the Apolile herein better inftrud us, when he faith, If you bave bitter envying and flrife in your hearts ( much more il in our mouths and hands ) glory not and lye not agnnfl the truth* This wifdom defcendetb not from above , but is eartbtyfenfual^divilifh : though fet off with the Title of New light and Revelation, is but the fmothei\i glowing of Hull-fire 3 the fnol\e that afcends from the bottomlefspity For the ivifdom rvbicb is from above is indeed firft pure, but then peaceable, gentle, and eajie to be intreated) &c. Jam* 3. 14, 15, Sec. Here are oppofnes, Heaven and Hill; But you may difcern Heaven by its ftrene light , and Hell by its fiereeneft and davkntfs — Thefe and fuch like are the Setts I nowfpeakofi ot which PauliVifty maintained one, when for his Rule , Religion , and Order he was a Pharifee. And this was the rirtt thing propounded in this point to our Coniidera-tion.

2. The fecond was, That men are very apt to reft in thefe, as fuch high matters which commend us to God : which the Text alio proveth j iotPaul reckons his being a Tharifte amongft thofe

Q_2 other

u6

r.ii

iPtt. 2. IJ.

Aosi. ;6. 18. i fa (. }>

The Wnth SERMON

other things, which fometimes he accounted gain > by which he purchafed Gods favour, as thePopith Votaries, by being of their Religious CWcr/,conceit themfelves gotten into an Eftate of greater Merit and Perfeclion^ as too many amongft us by being of this or, that party or perfwafion, will needs pretend to, and fo monopolize Saintjhip to themfelves and their fraternity, the others with them are but ftrange and without, if not wirhout intereft in Salvation, yet at leali fo as that they .(hall go without their Brotherhood and Communion'

I am of Paul, and I of .4pollo> and I of Cephas, began very early in the Church, and hath continued ever fence, but never more pre-vailed than now. An ill Weed (it feemethj that is too natural to our Soil, that of it felf fprouted out fo foon, and grew fo fad, and fpread fo far as we now find if. And this for the ground of it.

i. In fome (I cannot but in Charity believe) out of abetter , mind. I mean divers of their deluded, more tingle-heaited Scholars and Novices, who in a pious zeal driving after that which Paul, i Cor, 12. 3 1. calls, xct9' ii%% #oA&r ofhy, a more excellent way, which their Mafters promife to teach them, and not ha- v ving found and felt comfort, and fealing, and fetling, and liberty, in their former couife and way, are very ready to catch at any v other ihat is new » as a lick man in pain would fain have prefent eafe, and therefore hath not patience to wait for his Cure by attending upon that courfe which his able Phyfecian preferibes him, and fo makes trial of every Medicine that every Empiric}^ will give him, till having gone through all, and at laft rinding them Phyficians of no value, at length through the Indulgence of God, with the Prodigal return and come home to God, and their more fober minds and care together •, as the woman that had /pent all on Phyficians, came at lalt toChrift*

2. But others, efpecially their Std Mailers upon defign, and from worfe Principles.

Sometimes out of a bjfe ftlflove, and fear, to bear witnefs to the truth, which it may be dangerous to profe(s, as thofe Gal» 6.12. who becaufe they would iu*&<ra>*nea.i \v <rd§Kl } and not fuffer perfection hom the jews, fided with them againit Chriftand . his Apofiles.

Sometimes out of Covetoufnefs , which the Scripture, often notes in factious Seducers, that they teach things which they ought not for filthy lucres / ike\ lit* 1% n« that through Covet oufnefs they

makg

mak$ merchandice of their followers, 2 Fet. 2.3. and have an

foeart exercifed with covetous praUifs, v. 14. and in Jude, v. \ 1. moti emphatically expreiTeth it by yu&Z 1%%-xyfam, like Balaam with a full and violent (tream they poured out themfelves for a rewards which Cyprian afterwards coraplaineth of in Novatus, who, he faith, was, AvaritU inexplebili rapacitate furibundus, too viable in our modern Sectaries.

Generally from vanity and emptinefs, and wanting of true foli-

dity, and therefore the Apoftle itileth them, *<rM£i*7«*, 2 Ptt> 2.

14. to which (Chap. 3. 16O he joineth ap*QHs, unlearned and

vnjiable fouls \ for parts, and age, and fex, uiualfy of the weakeft,

as we fee in mod of the (educed in our days > and fo, whilit the

folidgrjtfe abides on the floor , fuch light chaff \s blown away with

every wind of doUrine. And like themfelves is ufually what they

trade in. Pharifee-like, whilit they omit, t*^u'7«^, the weigh Matth. 23.23.

tier things, like Children that blow and follow after feathers,they

eagerly purfue, t* \\d.<p&]t&, fome one or two, or a few things of

lefs moment, and fofluttus in fimpulo, make a blaze in the (haw,

by the light whereot they make their own folly too viiible, but

withal fet the places they come to in a combuftion. It's made the

great Diana of the- Ephefians, which puts the whole City into an

nproar, Atts 19*

But always out of Pride : in affettation of Novelty, and fin* gularityi as the Pharifee, Lukg 18. 11. otivk &pu ujmfoi hoirtli, that they may not he lik* other men* Bat as Palfy-members have an Ecftaticf^ motion different, from that of their fellow members: fo to be of the more remark who othcrwife for any true worth -would otherwife not be taken notice of but with Saul lie bid in the fluffs they in obfeurity, when by this means they arTed: and hope to prove like him, higher by head and Jhoulders than their Neighbours, Optains, and Leaders of their Maniples, whom elfe you might have looked for, and found inter Calones & caculas. To be a piydLs t/*, was the aim of their rirlt Ring-Leader, Simon Magus, Aft. 8. 9,10. as ambition hath been the brand of Novatus, Arius, Aeriut, and many of the former Hereticks; andisappa-v rently viiible in chief Seft-Mafters to this day. .

But in all, both Matters and Scholars whether of worfe or better minds, in all it fprings originally from the bitter root of our firji fin and fall, whereby after God had created us upright*, we came to find out many inventions, Ecclef 7. 29. falling from verity and unity together, and now gotten into a wild Wildeineft,

and

\

nS TheNinth SERMON

and having loft the right path we irrecoverably lofe our felves\and are ready to (educe others in numberlefs by-crcls-ways, and like to many crooked lines drawn off the Center crols and cut one another, or a routed Army, run either fingly or in fome (mall parties this way and that way, juftling and treading down each other as well as others who come in their way : but yet think that the couife which they take is the only way to their own and others fafety.

And thus from thefe and other fuch like grounds too many do, and we are all too apt to betake our (elves to fuch Sifts, and to think to commend our (elves to God in To doing. Which was the (econd thing I propounded. Paul fometimes counted this to be gain* But now that he is grown wikr, he reckons it as well as other things but lofs, yea and dung, that be might gain Chriji. 3. 3. Which was the third thing propounded and chicrly intended

in the Text and Point. That this being of or adhering to any Sat or Party, is not that which we mould take up with, or reft in. Whatever vain men lay or think, it's not the being wrapt in a t liars Cowl that will either Cure the tick mans Body, or fave his Soul, not being of this or that Sea or Party, that will dub or Canonize thee a Sainf, or make thee meet to be partaker of the in-Col r. 12. heritance of the faints in light : that we muii be beholding to Chi Ji only tor: in compare with whom this eipecially had need be accounted lofs and dung, and indeed it's no lefs than a difhonour to Chnii that fuch dung (hould come into companion with him. And therefore I mutt fay lefs in this kind of this particular than.of all that hitherto I have compared with Chriit, or hereafter (hail compare with him : for in thofe other particulars there is ocher-wile much, at leail iome good ; but in this of following ard maintaining of Sects, nothing that is pleafing to God, and that therefore (hould plcate us. And what companion mould we then make of Light with Va m rknejs ? of Chriji with Belial ? will this f ft following juitifie and commend us to God, or may it be com-pared with Chriit ? which

i. Is fo directly oppolife to Chriit the Prince of Peace, and the fpiritofChiiit, and the Gofpel of Peace i one body, one ftirit, one bfe> one Lord, one Faith, one Baptifn, one God and Father of ally who is above all, and through all, and in y<>u all* So many unities, and yet wriverfals,jhzi it comes to one and all, makes a Catholic^ Union, wbieh therefore the Apoiilc calls tor in the fame place, whiles he cohorts us to l'$e]> the unity oftbefpirit in the bondvfP*ace ,

Epb.

*Epb' 4» 3> 4j $5 £• More in fo few words could not be (aid, tier more Emphatically.- And mull C&rj/? then be divided mm Par- i Cor. 1.15. ties? and hi-, feamlefs Coat rent into pieces ? 'Ai%&* Ayctfnlot £ h\&» cuytgy. tyTrtf or Xe<r^ ^^^rff dv*£>iA^ Z&Giem 8 yKmm f»i« Cant. 6. 8* oully Deinoaneth i however wt may pride our fel. in it, yet it's truly ftkhy and unworthy of Chriii and a trueChr.ttun converfa-tion.* Though there be fourfcore Concubines of fach as do not fo ilncerely protefs Cftnft, and Virgins without number r that make no C<anf. 5.8. prdfeffion of love to him, yet his Beloved is but one. Ann that one fhould not prove many- Straight lines drawn from the centre to the circumference never cut one another : and therefore if we fo part as to crofsand cla(h, the caufe mult needs be, that either we do not truly centre in Cbrift, or that there is fome leffer or greater ebli-9iu/y,that we are notr*g&* either in heart or life, judgment or practice. Such felling (I may without aifedation by) is a differing and mangling the body of Chrift > and therefore veiy much againit Chrift and the Spirit of Chrift.

2. Contrary alfo to God and his Law, and that many ways* for if where ftrife and division is, there be m&v <pcw\w tg/ypcty every evilworh^-)** the Apoftle faith, Jam. 3. 16. in this one otic nee (as it's ufually faid of the firft Adam's) there's at once a violation and breach of Gods whole Law. I mfift not in particular, as idolizing our felves, or others againft the firft Commandment, and letting alt are juxia alt are , our threjholdby God's againft the fe-cond, &c. In general I fay, If love be the fulfilling of the whole Law, this isfodeftrucYtvely oppofite to love, that it's a perfect evacuating of it. By which we are at odds , not only witn God and our brethren, but oft-times even with our felves and our own judgments and confeiences: which men often crofs, that they may comply with a party to which they are captivated , as LaUantius faid of 'fully, Verkm b£c non Ciceronis culpa eft, fed feft<e -— TftuS Lib, 2. cafcQ. fuch breaches at once fnap all afunder.

And whilft they cry up their own opinion and way, if that be ^ m 5 j e x £m but believed and followed by themfelves and their followers, a r <:/. <w/$4« broadway is fet open, and liberty indulged to tiample upon alf w aff(v£raret $ other Commandments, as Eunomius mAuftin gave out, That the 1* 0 £nih lcwq\ commijftonof or perjeverance in any Jin, could not hurt that man tb*t ^ x p ? ype[ra „ would but entertain the faith which he taught : as our latex Liber- tio frptrfeve-tines zwi^lntinomians make the worft tins none, but only the fcnfl rantiaptccaio-of them, and furrow for them. Hence AidvHcreficks (though fum .* \fPV fome few, as FelagM } (efpecially at the firft; were more fober and fj^* r *j^ °"

kzimn&ypartkepxffit? ■

FMS$'9-

See Socrates I. 5. c. 21, 23, 24. Gr&c

See Watftns <£>Hocllibcts, Jud£. 7.12. 1 Sam. 14.20. E^ech. 38. 21.

A/4f^. 24.

fit pun foment for dividers. See Bojje. in locum.

1 Cor. 1.

T/>e N/»/fc SERMON

feemingly religious, yet have been obferved ufually (0 be very abominable and fcandalous in their pra&ices, exemplified, if not exceeded in our Ranters, and other Sectaries railings, curfvtgs, (lark-naked obfeenities, which Grace could not name, and even Nature would cover and b!u(h at. A manifeft heavy judgment of God upon them, written with a Sun-beam, had they not unmann'd themfelves, pitting out their own eyes, and debauched their very natural consciences. But, Lord, whither do we not run , when thou leaved us!

As this is another manifeft Judgment of God upon them, that as by thefeSe&r they cut themfelves off from others^ very often they cannot keep long together amongft themfelves. 0 Lord,divide thdr tongues, prayeth David againit his enemies : and it's that which God moft juftly inHi&tth on thefe Babel builders. What diviilons and fubdiviiions are they mouldred into ? and what deadly irre-concileable feuds and animofuies amongit themfelves do they often fall to > Tbomifts with Scotijis&nd Jefuits againlt Dominicans^ Seculars and Regulars , and one Sed: againlt another, till at laft (when others could not do it) they deftroy each other, whilft Mi-dian likg, every mans [word is (hear hed in the bowels of his brother. So in the Pfalm before-cited, Divide, 0 Lord, and deftroy, Divifi-on and defkudtion go together, or one followeth upon the other. Brethren in evil , Gen. 49. 5. are (battered afunder, v. 7. on which Grotius well noteth, Mala coitio divifione punitur by Gods hand, or the Magiflrate's, or rather than fail by their own.

Or whatever they do to one another, I am fure the Church and people of God deeply fuffer by them, as by thefe their impieties, fu« lies, and divifions partly grieved and offended in themielves, and reproached by others. Th ^iV^a vu%jto\\*( f/irfipt, jtoaa** «\ cl$w iMtfjs 2/3<AA«, woAAtf* £c fifty ply > vr&vl&f riyZs &c ai/Vhf 5 faith the former Clemens to the Corinthians, whom Paul had before much blamed for their divifions^ and it feemeth they yet continued in them, that Clemens after him upon a new breach faw caufe to take up the fame complaint* and we now as much as he, that ourScdb and diviiions give Papiiis,Atheifts,and Infidels too much caufe to laugh and blafpheme, that either our Chrift is not that Chriil which the Gofpel holds forth, or that we are not true Christians, and fo make fome to tall off, others to doubt, and therefore cannot but make all that arc truly grounded grieve and mourn in fecret. And good reafon:

For ualcfs God pleafe timely to heal thefe breaches, they will

not

not ftay here j but divifion will end in diilblution, A Church as

well as a Kingdom divided againft it felf cannot ftand. Planks Mat', ill 2$,}

joyned together make a (hip > but if once dif joyned, they make a

(hipwrack. Julian knew this too well i and therefore that he

might theeafier undo Chriftianity,he not only tolerated,butfomen- A™w**:M*u

fed the differences of Chriftians. Thefe * Eufb'w obferveth were * j$ 3 J."'

the inlet of Perfecution upon the former flourifhing Primitive

Churches from enemies without. God keep fuch from us without,

whilft we are fo bickering within amongft our felves i and fo dam

fingulipugnant, omnts vincwnur* The. pevil and his Inftruments

are not grown fo drowfie as not-to watch fuch advantages

But (hould they fleep, thefe inteliine Convulfions and Ruptures

within our own bowels may be likely to prove deadly. For Fa-

cl:ion ufeth to be fierce, and enmities and (cuffies upon the account

ofReligion mod bloody, and the Scripture joyneth fuch ugly pairs

as thefe are together: Whofe months are full of curfing and bitternefs

(as you know whofe now are) that feet arcfaift to Jbed blood, and

dejiruclion and mifery are in their ways , and the way of peace they

have not tytown. Rom.%* 14, i 5, 16, 17. The Jews after their

Captivity in Babylon were much cured of their former Idolatry i

but then efpecially fprung up their feveral Setts oiSadducees, Pba-

rifces, and their feveral Schifms and Parties, and fo at hit it was

the Setlary, not the Idolatrous Jews that crucified our Saviour. God

grant that whilft we are, or have been reforming Popilh Idolatry,

Chrift and his Church do not fuifer by our Schifms : -and that

whilft all Parties are tolerated, all at laft come not to be utterly

ruined,

Oh therefore that once we might be taken off from that which Vfe* keeps usfo off from one another, and that we might be effectually diifwaded from reding in that which fo much dilfettles all •> from thinking to commend our felves to God by Seels and Parties, which make usfo ridiculous to Enemies, fo difpleaiing to God, KunyJ)'* yS and all that are truly Godly, fo unlike, yea contrary to Chrift, and £•#* e^S^is the Spirit of the Gofpel, and the holy and happy Communion of « s /*" T OT*>-the Saints, the true Profeffors of it : that once there might be no rtn.Or^T^ divifions amongft us, but that we may perfeclly be joyned together inpag. 2i$i the fame mind and in the famt judgment. This is that which Chrift begged of God in hismoft divine prayer before his Paffion , Job. 17. and on which he fo much, in lifts, i/- 1 1,21, 22, 23. Paul for thtRomans, Rom. 15. 5, d. and molt paffionafely befeeches the Corinthians for in the beginning of his firft Epiftle to them,

R Chap.

la* SERMON DC

Cbip'i'V. 10. and calls upon f hem- and God for in the clofeof-his fecond Epiftle to them, Chip, \-.\.v. i i, 12, 14. as the both Alpha and Omega of his d< fires and their happinefs. That which he injoyns and commands with molt conjuring perfwafives. If there be anyconfelation in Chriji, (Oh how fweet! j If any comfort of love, (how great! ) Ifanyfi'liorrfhip of the Spirit, (how intimate and obliging! ) If any bowels and mercies, ( how large and tender is Chriit to us! ; ana mould be in us one towards another ) Phil* 2* 1,2,3. That which he chides for the want of, 1 Cor.

1.11,12- &c. which he takes pains to heal between a Majhr and a fugitive flrvant in the Epifile to Philemon, and between Euodias and Syntycbe, two weak women , who were fallen out ci'hei between themklves, or both of them with the Church , Phil. 4. 2. and was the breach between two fuch forry women, or a mailer And his untoward fervant, fo great a matter as the great Apoftle thought it not below him, and that when he was writing the Canonical Scripture, to take pains to compofe ? as it were on pur-pofe to leave it upon record , that it might lye before us as the Canon and Rule of our practice, and that the moil jf jriraj/amongft us might not think it unworthy of them to rejiore fuch diflmated &aL6,il )oynts in thefyirit of meeknefs: And (hall the belt of us then think our felves too good to ftoop to fuch a fervice ? Oh remember, that whereas we have but two Sacraments, they are both ttjfer* & vin-cula unitatis, and therefore the Apoftle puts both together in one verfe. Whatever we are, or however otherwife differenced, whether Jew or Gentile, (and they were at odds enough) Bond or Free, fand they are at a fufficient distance) yet hin mvpAi n^ vlv-

are aUbaptized into one body , and all made to drink^into one fpirit, 1 Cor* 1 2* 13« "Baptized and made to drink^, there are the two Sacraments,and when once and again he faith, We all, he tells us, that by both we all ate but one,, yea made one, «* %v sapa jy &i %v twnviAAjConGorporated into one body , and as it were identified into ene fpirit by an happy untoanimarum \ and (hall we be dividcd,bc-tween whom there is fo inward and fo firm an union of the fame fpirit that animates and enadtaall? Oh no,let it never be > or if it have been too long, let it never be more* But as in the body of the Univerfe , though there be various multiplicities of ciea-&*cid. 6, tures, yet becaufe fpiritw intus alit & magno fe corpore mifcet , all Smn.3cipM\, are ^ C P C m a P a ^^ harmony, and as Macrobius out of Plato ob- , sa$.<i* fervcth, though the four Elements be divers } and have oppofitc

qualities,

Equalities, and fo are at odds one with another, yet God in his wif» dom hath fo order'd it, that every one of the four Elements have two qualities, and fo although with one they fight againft each other, yet by the other they are linked together to a likenefs and confirtency : as water being cold and moilt, and the Earth cold and dry, though in moijinre and drinefs they are oppofite,yet both agree in coldnefs, and to ;n the reft ol the Elements, nt per tarn jugabilem competentiam & tvtyyi&v feeder aripoflint : fo and much rather in the Body of Cbriji, though there be much variety in the members, and that if not better looked to may be occafionof too much oppofition, yet in that they are by one fpirit united unto one beady and by reafon of many other ties and ligaments, they have much more to unite and keep them together than there can be to difunite, and pluck and keep them alunder : It (hould make us do our utmoft to endeavour to %ep the ttnity of the fpirit in the bond of peace* But becaule it's the God of Peace and Love y who only can make us to endeavour, and then make our endeavours fuccefs-ful to fo glorious an end \ and becaufe he may be fooner intreated than froward man be perfwaded, I end this particular with Noabs wiftiand prayer, Gen* 9. 27. The Lord perfvade Japbet to dwell intbe tents of Sbem, that our many S:<fband Schifms being aban* doned,and all our rents and breaches made up, once at laft our Je-rufalem may be builded as a City that is compared together, even a FfaL 122." g; quiet habitation, a Tabernacle that neither Jkall be takgn down % not #*• 33« 2S i any of the Cords thereof broken*

,j. ■ 1 ■ - ■« .umm

R 2 SER

SERMON X.

SERMON X.

*

Phi

ON

L I P P I A N S

3- 5; 6 -

hello 7«-ttaico, /. i.e.4,

In fyd&'c&Re-iigionis nctitia, five legisfiu-dio. Grotiui. * AUs 22. 5.

5' 54*

Acl. 9. I, 2, 3, 14. 22. $

25, 10, 12.

THIS is the firfi Particular, which from the fe word?, As Touching the Law Cor rhe Sid: I was of> a Pbarifee: That it is not the being of any Sett or Party that commend? us to God, • or is to be refted in > no J not though never fo learrcd, for fuch was that of the Pbarifees, who had their name of Pharifecs from their greater skill in explaining the Law, 7** vo^ ttKti@i?i&y £$»• j*£*j, as Jefipbus exprcflith it> and therefore were accounted amonglt their chief Dcclors , and oppofed to the rude ignorant multitude, as John 7.49. Have any of the Rulers or of the Pbari* fees believed on him? But this people, who kpowetb not the Law t • arccurfed. The Jewifb Jefuits I called them, as for their pretence of greater fan&ity, fo for their either real or pretended knowledge and learning above others. And Paul had been one of thefe : and if you coniider what is faid of him in Scripture, or what even Porpbyrie thought of him, or what he fpeaks 01 himfelt, Gal. I. 14. x) rr^piu'Trlov Iv t&S 'ivfaurpu Cnl* toAAk* cvf* HMKiulas, that be profited in the Jews Religion, that is, as fome expound it, in the ltudy and knowledge of the Law, and Jewifli Religion, above marry bis equals in bis own Nations that he was * brought up at the feet of Gamaliel, the great Vo&oroftbe Law, TSTca/sv^i©- *&T ay.ei.£H&p, injiittttus accurate (as the TigHrine rendreth ifj moli exa&ly inftrudfced in the Law of his Fathers, yea and in other humane literature above all the reft of the Apo-iilcs, as hisdifputes and writings feitlfie. I fay, If youconfider all this, you will conclude, that as he was a Pbarifee, fo one of the highcii foimamongft them for parts and fufficiencies. And therefore when he was but a young man : made ufe of by them as a fit and choice inftrument for their purpofe. And yet though he was a Pbarifee, and fuch a Pbarifee both for his Order and his perfonal accomphthmcntSjfo knowing and eminently learned, yet this he valueth not himfelf by,nor re(h in, but counts it alfo lofs and dung* \t bi might gain Qbrijl. Whence

This

This Note arifeth, That it is not our greatcft parts or leamingyNotc 2, either natural or acquired abilities that can fo commend us to God, that we may reft in them : but they alfo are lofs and dung in companion of Chrift > and are fo to be accounted by us that we may gain Chrift.

And of this now I cannot fay, as I did of the former, that it is? of little or no worth* No. Next under Chrift and his Grace-* above all things in the World of greateft Excellency. Solomon who had moil of it can beft tell us the true worth of it, and he faith, that Fools indeed defpife wifdom, and hate knowledge, hut Pro. r. 7, 22* he calls them fools for if. But for his own judgment, it's poii-tive that Wifdom excelleth folly as far as light excells darknefs, both SuJefi 2. 13, in its own nature, and for the admirable ufefulnefs of it > which the ignorant fool whileft in the dark perceiveth not» but when he '

once cometh into the light is rnade-ferrlible of, as the frantickor-deadly tick man, as long as fuch feels not his malady (ill he begin » to recover^out of iicknefs and madnefs, and then he begins to dif-eern the difference. Scientia Veorum vita. They accounted ic the life of their Godsend it's indeed a bright beam of heaven. This tranfeendent worth of knowledge and learning, learned men, usually know too well, whilft they little know themfclves, and-therefore (as the Apoftles word is) ftvell in pride-, and are pi 1 Cor, B. r. tip with the conceit of it, that like Saul they are higher by the head than all their Neighbours, and fo do tanquam ex alto defpi- , Saw. 10.23; cere, all others as their underlings, nay lift up themfclves againu Chrift himfelf, his Truth, ways, and Ordinances as poor low things, too inferior.for their Altitudes to ftoop to. A Vfilm of David, a dull piece to an Ode of Pindsr. A Believer an halt-witted, crackt brain Simplician. To fuch, Preachers fas to the Athenians) are but vain bablers, AU. 1.7. iS« it's \'tb* fivlitymfs of preaching, and therefore they think they more wiiely fpend their r ^ r ; I§ 2K time in reading of a Book than in hearing of a Ssmion. Yea Chrift himfclf, though the JVifdom of God, to the learned Gree l \s • is no better than foolijhnefs, 1 Cor. 1-23. as to the Jews he was ^,

a ftumbling block. And therefore they thought their faying, Have any of the wife Rulers, or the learned Pharifee* belkvcdw him ? laid a diffident block in the way for any that had in their heads ever to have a purpofe in their hearts to cu And fuch thoughts it's likely enough our learned Paul ■■■ Chrift, whilft he continued a Ibarifet, Which not only off from embracing him, but fet him on more fiercely toe

SERMON X.

i

Atlsi6> 2 4*

iTim.$. i j.

and perfecufe both him and all that believed in him, as ever fince none either more hardly broughr on to Chriji than fuch tvurldly wife men, or more forward to malign, hate,oppofe and perfecute his truth and people than Porphyries, Jnlians^nd fuch other learned Ad verfaries,tluir acntemfs fetting a keener edg on their malice^d their greater knowledge furnifhing them with greater abilities to cavil and inveigh and to find out ways to do them more mifchief. But Paul after that once a brighter light from Heaven hadjhofte roundabout him, though-he forgot not his learning ffor Fejlus thought he had fomttch of it that it made him mad) yet by it he law that he had caufeto lay afide fuch thoughts, and became of another fof a quite contrary) mind and judgment. Chriji was now no longer to h\mfoolifhnefs, but 7he Wifdom ofGod,iCor*i.2$* And if the Preaching of Chriji were accounted foolifhnefs, he was 16 vrife as to become fuch a fool himfelf, and to call upon every other man ihitfeemethto be n>ife,to become a fool that he may be rvife,iCor. 3.18.even made wife to falvation : and accordingly here in the Text as all other his great excellencies,fo amongfl them this of his being a learned Pharifee he accounts lofs and dung, fti t3 Jmft^cr tm* ^r«-ffWf , for the more tranicendently excellent lytottledge of Chriji Jefus his Lord' For as blfs when fet oh the rock^ came to fee Gods backup art s, Exod. 35. 21, 22323. fo by our being fet upon this rock^of falvation, it is that we come to behold the Counte-Ecclef. 1.18. nance of God in the face of Chrift, without which, he that in-creafth knowledge doth but increafeforrotv\ partly here in wearying himfelf in oftentimes fruitlets itudies of other matters, as he compared the Schoolmcns pains about knotty queitions, to a man gnawing and breaking his teeth on an hard (lone, whillt he had bread by him to have fed on. But the greateit grief will beat laft, ( if with all our learning we have not favingly learnt Chrilt) our Books and we (hall burn together > and all our learning will tjfgperitum (y ^ e fo far from teaching us how to efcape everhfling wrath, that it ^ ' will much increafe it, and ferve only to enlarge and widen our fa-

culties that they may be made capable of greater torment. Aa^-ctf&t *%Kh*.i, laifh our Saviour, Lukg 12. 47. and fo Clemens^

v*0KHps9a >uy<NYQ' ^More . -ht DOW may then meet with more heat in thole evcrlafiingburnings*

Br this particular, rfw g 1 tit to be further preiTcd in thisAu-dhory of Learned men, hith been already handled in the firii part

qI the Text, when we fp3ke of that, t3 vVijt^er 7rif yrMtw, of

the

R. G alius.

£uid prodefl

the fuper*excellency of the knowledge of Cbrijl above all other knowledge and learning whatfeever* And therefore leaving it I (hall proceed to another excellency which Pattl as he was a Pbarifie fometimes gloried of, and refted in, which now he accounts lofs and dung in companion with Chrift, and that was a glittering out-fide of a glorious ProfeOion, and outward appea»ance of greatefi Piety and Devotion, in which the Pbarifees, which fas fome fay) * came of the Hafid£i Saints^ would fain out-ftrp all, and be mo it confpicuous and remarkable > from which (as belt Hebrew Grammarians conceive,) they had their names of Pbarifies, quafi apm e/*juW, a< fiparated from others by their greater fan&ity, and therefore laid toothers, Stand by thy felf, Come not near me, for I am boiler than thou, lfa.6^.^ To which time (and not nrft to the time of Ezra) fome refer the firlt out-looking of Pha- V&tfo* ffc* riftifme. And for after-times, J fpbus tells us, their Sell Wx% T ********** r * <rdyp* 71 % Uf*iop £ok*v Xvaigksiyv *v*.t rvv eeAA»y, that it was an Order of men among the Jews that feemed and was efteemed m>re gadly and religious than all the reft. And if you will meafure Religion by exa& Tithings, frequent Almf'dads, Failings and Waff?* ings-i long Prayers, and Broad PhylaUaies and the like, and fake notice what our Saviour fpake of them in his lime, Mattb 6. < i 5. 23. and other places, they might be Canonized for the bolnll Saints, for their trumpet founded very loud, the outfide of the Cup and Platter was made very clean, thofe Sepulchres were curiouily whited and gamifhed , their Countenances demurely miffigured^ the antick garbs, gates, pofiures, of their fven Orders f which others write of) exactly or rather ridiculoufly compofed, they were perfectly drelTed Stage*Players, or Hypocrites, as our Saviour very often calls them, and almoft as often faith, Wo to them for *■ it. Well therefore might our Apoftle account this Sepulchre Painting, and out fide varnifh lofs and dung that he might gain Chrift. And fo mould we. And fo hence

, The Note is, that no bare outward Profeflions, or outfide ap- Notc h pearances of Piety and Religion can fo commend us to God as to be relied upon or refted in for acceptance with him, but to be accounted lofs and dung that we may gain Chrift* It's not a fair (lamp on a flip that will make it current.

Not that fimply and in themfelves as in the former particular SeQs and Fattions, fo all outward appearances and Profeflions of -Religion and Godlinefs are to be reproved or under-valued. Indeed fome are fuch as are of our own devifing, efpecially in

Gods *

Gods worfbip, as moft of the Pbarifes Gayes were, and the Papifti are. Let all fuch be at the fame rate with the fore-mentioned Setlsznd Factions, which they help either to make or uphold, and are alike finful breaches of the fecond Commandment. And the like we may fay of all, either (uperltition, or affectation, in all even the moil lawful, yea necefTary outward appearances and profelTi-oris of godlinefs j they are not only lofs in the want of true piety, but in their own natures dung indeed \ the drefling up or rather the foul dawbing of a Dunghill-Idol: a Whoriffo hearts gariiTk, but withal fluttiih drefs, not covering, butfetting out its inward filthinefs by fuch outward, open, bare-faced , ill-complexioned appearances, though looked at by us as gay brouches, yet for the very materials and ingredients being made up of Supeiftition, Hy-pocrifie, and Vain-glorious affectation. They are but like dirty colours laid on a rotten Poft or Mud-Wall j or an ugly vizard put on a foul face, according to the moil proper fenfe of the Apoftles ilheff $li2% words they are, «TcT@- -frornf*, fpeciesmali, an appearance of that which in its kind is «/*/, a roul skin of a more foul body, and the bad outward Complexion of an inward diftempered Soul. Such -were the Pbarifees mif figured faces, which they accounted Beauties h and fuch are not only the ridiculous antiques in the Popifh Mafs, with all the reft of their fine trinkets in their Idolatious fer-vice, coftly Proceffions,afftcl:edmock penances and mortifications, with their feveral Orders, Habits, Garbs, Modes ^ but alfo,allour ©wn felf-invented will-wor(hip-finery in Gods fervice, and our affedted niceties in our ordinary Carriages. Such ugly outward (hewsand out-ildes of Religion, fo little pleaiing to men, are more dilplealing to God, and are fo unworthy of Chrifl, that it were blasphemy to compare them with him. Let all fuch therefore go for lofs and dung. And what lofs can it be to part with fuch aUungHill?

But let us come to confider fuch outward appearances and Pro-feffions of Godlinefs, which in themfelves for their kind, arc holy and genuine, approved by God, yea and required in his Word : And for them according to my former method I am to do two things.

• i. To (hew their true worth in themfelves, that they may well Come into Pauls Inventory hereof his choicell moveables.

2. But fecondly, that they are but lofs and dung if compared with Chriit, efpecially if reikd in and fo fet in oppofition to him. .

Fojf

For the firft, The outward profeflion and appearance of Godli- r. nefs is not to be under-valued, much lefs defpifed and hated as too often it is by the profane World, for

I. It is under Commmd. Let your light fhine before men that they miyfee, &c* Matth. 5. »6. not to be (een our (elves, bur to (hew forth God's Grace, and give light toothers. So tpstivi^ *<; ^«??ff£<, ?biUz» 15. Wc mull appear, yczflj'we as lights in the H'orld, as the luminaries in Heaven s nor mult Sun or M>wn always muffle themfelves up in a Cloud, but fhine forth, though Dogs buk at them. We muft not be aftiamed here to look out. The like but with them, Jer. 50. 5. have our faces Zion ward % * &WW.17. «'• as it's (aid of our Saviour, I«% 9. 53. rl v&cwjrov iuli h <ro?ey$- S^f^ 0 '^ {juvov, whether you read it, his face was Proficifentis with Beza> or more near to the words with the Arabick, Proficifiens, it comes all to one, I fay as Chriits face was of one going, or it ft If going to Jerufalem, fo ouis to heaven : pent oculi loqui dicuntur ) qui in* nuunt quod ditlum velis : it a fades ire dicitur, que preflferat iter aliquod dejUnatum.effe, as Erafmus well notes upon the place, our eyes (hould fpea^ and our faces go, and not be afhamed to tell all that look on us that we are going thither. It's not to be neglected, becaufe under command.

2. And that as of fuch moment, that it's as much as cur Salvation is worth. With the mouth Confejfion is to be made to falva-tion, Rom* 10. 10. And whofotver fhall be afhamed of me and my words-, though in the midjiof an adulterous and finful Generation, of -him.fhall the fon of man be afhamed , faith our Saviour, Marl^ 8.38.

3. And therefore much lefs are we to value our efteem, liberty, yea or life for if. The Lions Ven (hall not make Daniel put his Dan. 6. 3 window', and although David will hide Gods word in his hearty PfaU 110.11. yet fo as not to be aftiamed or afraid to declare it openly with his lips, v* 13. and that hif re Kings (v. 46. ) by whom he might be (hent for it. And although Nicodemus at firft for fear came to Jefus by night i yet both he and Jofeph of Arima- 7°^ n %• *• tbea, grew up to more boldnefs in the faith* Nicodemus cap* 7. 50. begins a little to recover himfelf, and though timid yet fome-thing appeared for Chriit, cum adhuc faperet mollis tenebras, as Calvin upon the place, but at laft both of them in a more dark and difmal night in that hour and power ofdarkvtefs, more openly and boldly appear for him, cap* 19. 38, 39. ut qui vivo debitum bono-nm propter metum nott detttlerant.qttafi mutau in novos homines ac-

S currant

SERMON X.

currant ad cadaver tnortui, they which before through bafe fea r durft not openly own him whilft alive, with an heroick courage and fortitude do appear for him now that he was dead. How much more mould we in worft times and in greatest dangers, now that he is rifen and is at the right band of bis father in glory ? and therefore however fuch fearful ones fwho with the Gnoflicks and other ancient Hereticty, and with David George , and the Silcn-Uarii, lacerttes, and Fratres Liberty amongft the Anahaftifls of late, hold it not necelTary to profefs ChriilJ plead Niccdemus his example for their fubterfuge, yet it would be well if as they imitate him in his former llnful daftardlinefs, fo they would in his aftxrr-courage and boldnefs. To whom in one thing Cas Calvin well obferves) they are like, quod Chriflum quantum in fe eft fepul~ turn cur ant, that with him they take care to bury Chriftj he to bury his body, thefe his truth and grace: but Chrift is to be buried now no more, now that he is rifen and reigns in glory, that we fhould be ajhamed of him ; and truly if they adventured to bury his body when dead, then turf is & pudenda ignavia eft (as he faithj fi regnant em in cxlefti gloria fide & conftflione fraudemus* If the Primitive Martyrs and Confcflors had been of this mind,where had been our Chriltian Religion ? No. They figned themfelves Veverbis A- with his matk, in parte ttbi fignum pudoriseft, as Auftinexpt& pop. Scrm. 8. feth it: and when Knox his Corps was put into the Grave, Earl Morton by way of Epitaph faid, There lieth the body of him who in his life-time never feared the face of mm- It was the great Cn of the Jews confetfed by the Prophet, If a. 53.3. that they hid their faces from Chrift as ajhamed of him , and ours is like to it^ when : with Vaiid now got into Abimelcchs Court, we change our behaviour > when got into bad Company, we fay with him, Amos 6. 10. bold thy tongue, for we may not rnakg mention of the Name of the Lord'-, like Snails that put out the horn to try if the way be clear, and pluck it in at every touch *, and in nights to ring the . j \ Curfew. But we mould think of the fad doom of fuch fearful ones, Revel. 21. 8. and therefore when fin and profanefs is fo bare-faced and impudent, Grace and Godlinefs (which hath fare a more amiable Countenance, and if managed with modefty and wifdom, fuch a Majefly as is able to daunt the mod obftinatej fhould not (beak, but dare to look out in open view, confeflion v yea and profeflion of Chrift and his ways, as the efflnefcentia and the out-beamings of inward light and life, fincerity and reality j fqr although aliis not gold that gtifters 7 yet all gold fhould glifter %

and

and the more byJiow much the more it's rubbed upon by the profane Worlds Calumnies and Oppofitions. The word 1£J which in Hebrew (ignirieth to cover and conceal, in the Chaldee and £y- -//*»//** «w riacl^ is t0 deny i and to deny is to betray, as Ambrofe makes it his e j*'' Sa fy on Title, Veproditione Petri, cum de negation agitur* Peter became u ^ 821 ' * * an half Judas, the dttfier little better than the betrayer of Cfo//?. But the chaft Spoufe makes if the matter of her grief and comprint, that (he fhould be «"P py? as one ffojt i/ vailed, Cant. i. 7. TO?? D !^ (the garb of an Harlot, Cen. 3b. I4> 1 5.^ but would Jy/} for fo- *py HHl lovzdin the open dreet, Cant. %. 1. you would almoft think beyond a Womans modefty. And of the true Ifrael which God hath cbofen, Ifa. 44. I. one Jhall (het\y and openly) /ry, J j W /fo Lords, and another Jhall call himfelf by the name of Jacob, and another Jhall fubferibe with his hand unto the Lord, and firnamc himfelf by the name of Ifrael, v. 5. as not aftiamed of their beft Parentage and Kinred, but with their own hand enrolling them-ielves in their chief Captains Mutters, not only in word and open profeflion with thePrimitiveChriftians ptcchimingCbriftianusfum, butalfo in their practice and converfation^en?i;/g forth the venues * '?**• *»9* of him that hath called them, Co that they may thereby be known to all they convert withal, and all that fee them may acknowledge them that they are the feed which the Lord hath bleffed, Ifa. 61*9, Thus in there and the like refpedts, outward appearances and pro* fefiions of holinefs are not to be undervalued, which was the firft thing propounded.

2. But the fecond more near to my prefent purpofe is, that there a|

are not to be refted in, as able in themfelves to commend us to God, but are to be accounted Ioff forChri(l. For notwithstanding the Pharifees were herein confpicuous and indeed over-glaring>our Saviour for all that even when-he fpeaks of thefe their outward formalities, Matth. 23. doth again and again cry Wo to them, Wo to you ye Scribes and Pharifees^ Hypocrites : and when God and Chrilt in Scripture pronounceth a W^againft any, it fpeaks them in a mod deplorable loil condition. I do not remember any one inilance, where it was not irrecoverable. It's Wo even to Scribes Matth. 3. 7.' and Pharifees, if they be Hypocrites, if a generation of vipers , as 2 3 # 33« John Baptili,znd our Saviour calls them forts pitta, intus venenofe, as he glolTwth it. If it be but a bare/brw, it's but a thin lank thing, and may well be counted hfs in comparifon of Chriii who isfub* fiance: as

1. Thefe bare forms and mews are only outward* But

S 2 ' Cbrijt

SERMON X.

2£

Sodoms ap- Chrifl is within us* Cbrijl in you, the hope of glory, Col* i. 27. plei.SreChry> when it is called Aformof Godlinefs, 2Tim*$. 5. thatexpref-{^jtT' 8, * fionnolc3s forth two things. Fiift,that nor!litigj is wanting on the out-fide, but fecondly, that there is jufi nothing within. Should there beany thing wanting without, it would not be a compleat, but a defective form. And therefore Pharifees, Hypocrites, herein ufe to be elaborate and accurate to compleat the pageant, ^< 7$ See Hammond Qi*ffiv&ty Mattb. 6* 1. as on a StJge in a Theatrical oftentation. Anaot. 6. oira>i <pctvu<ns, v* 16* that they may appear* And for that purpofe,

the put fide of the Cup and V latter is made very tlean, and the Se* fntcbre very fairly wbited and painted, Mattb- 23. 25, 27. ■ But now a jew if net one that is outwardly j but is one that is inwardly, rrhofe praife is not of men but of God, Rom. 2* 28, 29. Now the Lord fletb not as manfeeth, for man lookg'h on the outward appearance, but the Lord loohjtb on the heart, 1 Sam* *6.y* and there-foie is not fo taken with out-fides, as to be impofed upon by them. H s Spoufe as her outward raiment, is of needle work^, fo (he is Ff*b 45- 'li all-glorious within, and . infide of Gods Temple was all Gold and 14 Cedar materials, precious and incorruptible. True worth is mo*

1 King. 6. 18, <Jeh\ and like the Windows of the lempU, is narroweji outwafd^ takes up with privacy and retirement from the World, and delights not to make too great anoife and glaring in the World : think it er.ough that oftentimes God feeth it in fecret now, and tor rewarding it openly, is content to ftay till the latt pay-day ; and therefore looks at the Pharifees open praying in the jheets^ as a trivial devotion: and efteems him who fets out all on the bulker, without any thing in the Wa-re-boufe within, a very poor man, and next door to a Bankrupt * is fo wife as to fet a due price and value on Cbrij, who is the treafure bid in the field, Mattb* IS* 44« and therefore eiteems all thefe gayes but lojs and flung incomparifon of him, becaufe firit but bare wt-fides, and therefore at the very beft

2. Empty of all fubftantial reality as in themfelves, fo in any comfort and fupport we can have by them. Of all others fearful' nefsis ready firfr to furprize Hypocrites in a day of evil, Ifa. 33. 14. when men hate them becauiethey have a insw of Godlinefs, and God more abhors them becaufe they have but a fhew, who will not be put ofT with words though they fwear to them, Jcr, **2. But his eyes are on the truth and reality, z/. 3. And muft this then come in competition wi:h Chrift, in whom God is well t>ie*Gd? How great foever the found was, yet how hollow, when

nothing

nothing within but emptinefs ? How faint will that poor mans

heart be, who hath indeed a rich and coftly fute on, but is within

deadly fic(* and wounded ? Like your Flowers which fpindle up

all into Flowers ufually die at the root > fo thefe out-fide men

that are all lor the Gay-Flower, with Nabal, then have their i^am. 25. %f*

hearts die within them for want of an inward fubftantial fuppott.

Suh unfavoury fait, though it retain its whitenefs , is good for

nought^ hut to be caft to the dunghil^ and therefore may well be

accounted dung. But then how infinitely more worth is Chrifr,

who is fubftance> Prov. 8. 2i« And the Comforts of his fpirit real

and fubltantial. It's

i

Compofitumjusfafq', animi, fanUiq't receffus,

and incoftum generofo pectus honefto.

firm intereft in Chiift and folid fubftantial fincerity and reality of his grace only that will then fupport them j when fuch neat woven cobwebs will fail us: and fuch Jhadows fly away,

3. Especially, if they be not only thus hollow and empty, but (as often they prove) Covers of a great deal of under-hidden impiety and all other abomination, as the Pharifees painted Se- Mattb, 23.145 pulcbre was within full of uncleannefs and rottennefs. And their 27. longPrayer was but a pretence the more cleanly to devour Widows Houfis. In lertullians Language, Impietatis fecreta fuperficiali-bns officiis obumbrant.

We delight in the artificial refemblance of the thing which we hate and fly from, as in the imitation of the hiding ot a Serpent, and the lively pourtrait of a venomous Toad >* and fo too oft in • the Counterfeit of Grace and Holinefs, which from our Souls we inwardly loath. And how oft may we find-a fair glove put ou a very fowl, hand ? a hoary whitenefs covering blackeft ink? whileli .Religion is made a (talking Horfe to mens dcfigns and luffs* a very Stdjn in which they may be carried covertly to their moil filthy or mifchievous pracTifes, like the royal found of a Trumpet which you may fometimes hear made before the fight of fome Monfter or a Puppet-play. g»

— §htotiesvis fall ere plebem

FlngeVeum .—— The ancient guife or difgu'fe rather of Hypocrites, as Ambroje of the 'Manichees, which did aliud agere, alittd /„ 2 -tfm* 2, profiterij fanCiimoniam defmdunt, & lege fun turfnter vivunt\ which of all is molt abominable to God, and in fome refptdh worfe than Pagan Idolatry* they lifted upth; Demi into the throne of Cod : but thcfe put Cod down to the Vails drudgery > which therefore

fore Bernard might very well account to be that Vttnoniurn men*

dimuni, a Devil in the (hape of an Angel of light '•) which by the

light of Nature the very Heathens difcovered to be the higheft

Fublins: anc l groffcrt impiety. Mains, ubi bomtm fe fimulat, tunc pejjimus

Officior. i. € ^ f a i t h one j and Tally is exprefs and ferious. Totias autem inju-

ftiti£ nulla capitalior eft quam eorum , qui turn cam maxima faVunt

id agunt ttt viri boni effe videantur* But he faid well who fa id

Te*rj« that Religion is the beft armour intheV/orld, but the worft Cloak**

i Tbejf.2. 5- cfpccially if it be a Cloal^oi Covet oufnefs or maUcnufttfs, as the

iPet. 2* \6« Scripture phrafethit, when to fuch ^ewWariiAoi fas Lhryfftom

elegantly calls them,) God may fay as Solomon once to Sbimei

(though he had thruil himfclf into the Company of David's

Friends, and wasamongit the foremoit of them) thou know eft all

2 Sam. j$. i6 t %be wickgdnrfs which thy heart is privy to, j King* 2« 44. But

a °* what think we? when God either in this life or at the laftday

1 Cor. 4. 5. ft a i] y r ' lfl g i0 Hgb t th e (e hidden things of darkpefs and difhonefly,

2 Cor. 4. 2. anc j (h a n j lave unca f ec | theie Cloaked Hypocrites; will not all thefe

vain (hews prove /a/} . ? when, as Solomon faith, they mall Iofe all F/cv. 2Jo8. that fweet words, and all thehr care and pains to palliate their wicked devices with fpecious pretences. Will they not then indeed appear to be dung in comparifon of Chrift, when they will then make them more abominable before him, men, and angels ? which leads to the lad particular, which is that, 4* Fouithly, Thefe vain (hews (becaufe fuch) will not laft not

1 Cor. 7. 31. hold our. For *Hv vr&rvroinlfo (jlon^ov* The Scheme of this World paffeth away, faith the Apoftle, and fo will the Scheme of Religion too if it be but a Scheme* It will fooner or later discover it felf, or be difcovered by others.

1. Of it felf, for fruits forcibly foon ripe, areasfoon rotten : the bLze in the lamp of it felf will go our, if not fed with oil in thevejfel* The Stony ground though it fprings up faft, yet is by Matth. r?. ?> and by offended: and although the thorny ground holds out Ion-6, 7,20, 21, , ger, yet it at laft withers: when either they fall fhort of what they aimed at in taking up th2,tf>rofefion : they lay it alide as unfer-viceable to their ends, or have once gained that which they made life of it for i when thefifh is caught, the net is laid by* They that made ufe of Religion for a ftalkjng horfe, are wont to deal with it as with a Pojh horfe, fwitch and fpur till they come-to their Stage, but then turn him up, and never more look after him. Rufty Iron maybegilf, but the rule will at length work through. All fuch gilt and paint, in time at leaft, will of it felf wear off.

2. Or

2. Or at leaft will be tubbed off. If they do not difcover them* felves, they will be difcovered by others. Every breath will dim fuch paint, and fuch chaff (ftccie religionit nitidi, inanes virtu- Mattb 3.12. tibus, as Brugenfis paraphrafeth it; will eafily be blown awsy with every puff of deftrine, or blaft ofperfecution, as white ice is brittle and foon breaks, fo moft glittering Hypocrites fooneft prove Apoftates, Z,»i^8. 13. and then their fair mews vanifli, and end oftentimes in greateft heights of fin, and depths of miferyi. For fin, they often end,

1. In open and fierceft malice and oppofition of what they before profeffed. Such Wells without water proving, clouds that are carried with atempeft, 2 Pet. 2. 17. none more fierce and tempeituous : as none keener Enemies to Chriil, than the feem-ingly devout Fharifeesh renegade Julians and Porphyries, the bit-tereit Perfccutors,

2. In down-right Atbeifm : and fo they that in Mattb. 24.

51. are Hypocrites, Luk$ 12. 46. are called Unbelievers or Infidels \ ti*oKe/iw have dallied fo long with God, as though he had not feen them, m'itcov* till at length they come to think there is no Gsd that can fee them. I wi(h our dayes did not afford us too many inftances of fuch prodigies of men that have gone through fo many Religions, thai they have out-gone all and fo at laft fit down in none.

3. Andfoof all men prove mod impenitent and irrecoverable. You read of a k*$M* «?/k« , w6ii7©v a heart thai cannot repent, but it's to be found in thebofomof fuch cenfoiious pretenders, v. 1,3. Publicans and Harlots get into the Kingdom of heaven before fuch diffemblers, Matth.21.31> having fo profanely impofed on God, is his jufi judgment they are more hardned by him, and taking Sanctuary under fuch Coverts they think themfelves fafe, and of fuch Fig-leaves make fhields to beat off fuch blows, which other-wife might have driven them into a better way, as the Jews, be-caufe Children pf Abraham could not be brought to accept of Chriit, John 8. And therefore of all forts of Sinners yon read or hear of Jewell Hypocrites converted , fitly compared to Foxes as for their craft and other tricks, fo alfo that mtnqtum cicurantur, never made fo gentle as to take upon them the Tokf ofCbrifl. Thus in point of (in here is a foul end of fuch fair (hews.

And it's but fit that in the punifhment of it it be as much notorious j God delighting to afTert his allfeeing jujiice and holinefs^ to draw fuch out of their holes to open execution.

Oft-times in this life, when an over flowing fhower doth warn

down

%qb. i. 12.

Ifa. 53. 14.

Vignum hyps-critis fkpplici' urn, up. qui du-plict funrxorde in duo dijfecen-tur. B»Jws in Uium*

Vfel

SERMON X.

down fuch mtempered morterfo that the very foundations are dif-covered, that ye may k^tow that Cod is the Lord , as the Prophet iptaketh, Ezek. 13.13, 14.

Or lliould the Hypocrite make a fhift to (ruffle and ruffle it all his life by that day light, yet God IcmLtimes fpcaks of fearching rr'nh Candles. And truly oft-times the warch-light by a Dcath-Bwd inakcth great dilcoveries of him ro others, tipecially to him-klf, when his h>pe proves then like the Spiders Web, Job 8. 14^ 15. It and he give up the ghoji together, Job 1 1. 20.

Or iTiould he even then be aflctp, yet at the laft bright morning he will be awakened and' difcovered to himfclf and all the World too, for as thong-hearted as any of them can be, yet fearfulnefs willfurprize and (hake the Hypocrites, when it once comes to ever" lajiing burnings. And our Saviour (terns to make Hill fire the Hypocrites free bold, and other . iinners but as Inmates and Undertenants to them, Mjtth.24* 51. Where he faith, £ ^xoto^yich dvTQVy And be fhall cut or divide him afunder (a he punilTiment for a double divided heart) and give him his portion with Hypocrites.

; And may then all Pharifaical fhews and profeffions of Religion conre to this at laft ? io vanifh and come to nothing unlefs if be to greater fin and heavier punifliment ? Then well may they be lofs and dung to me ( may the believing Soul fay) in compari-fon of Chriji, who is the fame yefterday, and to day, and for ever* Hebr* 13. 8. who lives ever and is able to fave me to the end, to the utter mofi. Whofe both giace and peace like folid gold retain their luftre,and the more and longer rubbed or worn, Chine the brighter. I llrall be nolofer, if I lofe all thefe, at leaft all confidence in tbefe, ha x&rfo M^H(sa>, that 1 may gain Cbrijl.

And fo much for that Particular. Only inftead of further Application , let what hath been faid be a double warning or caution.

Firft, Is outward appearance and profedion of grace and Religion of fuch ufe and worth, and neceflity ? as was faid on the one part.

1. Then fie on that profane foul mouth that will fpitinthe face of it. I mean fuch profane Sinners that from their Souls hate, with their mouths revile, and with an hand of violence to their utmoft might lay at any out-looking appearance of Jefus Chrift in his people. No greater eye-fore to an ungodly man than to fe© the fal) eye-lids of the morning, moft of all if a noon-day. bright"

nefs %

ftefiy anylefler, efpecially any greater appearances of Jefus ChrSft and his grace in his fervants hearts and lives, which if they cannot fmitt with their fift of wic\ednefs, yet (hey will be lure to malign in their heart, and as Jeremiah's enemies would do him, to fmiteit with their tongues, calumniating it to be nothing but Jet* 18.18. bate defTembling and hypecrify. And no wonder if thefe men Iikefome, curfe the Sun, when the dog will ha)\ at the Moon* If the greater luftre of Chriftian graces trouble fuch fore eyes which were offended at the dimmer light of the Heathens moral venues, for foyou may know whom you rind complaining.

virtutes ipfas invertimus, atq*, j/ ar .

Sincernm cupimm vas incruftare.' No wonder I fay if Chri-

fiian Graces which are more diitaftful to a carnal heart meet with the like or worfe meafure, as Hierom complains of the Heathens, AdFurtam. asfoon as ever they fawaChriftian, then ftatim illttd de trivio 5 f&.info l*iQiT«s Behold! aGreel\Impo(lor, which Nazianzen alfo much complained of in his time, ©77 ^.»/«? Ut ms'ivncu mi^ ° 2 ra *' I4 '^ Ziveuy ymfl tfo apihv ars^ros xj <swJtu \K\ihiyt, that Grace was . * counted but an artifice, and zChriftian mud needs bean Hypocrite, and every profelTor a masked Stage-phyer, which how unreafon-ableitishe there (hews. And let all fuch know, that as it is the Panthers hatred ©f the Man that makes it tear his piflure, fo it's their Enmity to Chrift that makes them fo^ at his image looking out in his people. In fo doing they Jew*likffpif in the face of Chrift* And how will they be able to look him in the face one day } Outward appearances and Profeffions of Religion are not fuch things as foul mouths mould fpit at*

2* Nor fecondly that holy hearts (hould be afhamed of, though they do, but (hould with our Saviour be able to fay, I hid not my face from fhame and fpitting, Ifa. 50. 6. And David will be more vile, though Michal fay he Jhamelejly uncovers himfelf as a vain fellow, 2 Sam. 6* 20, 21. Although the infide of the Tabernacle and Temple was moft glorious, yet the very outfide was a goodly fight. The form of godlinefs is no fuch deformed thing, •that we need blufh at it, nor true Christianity fo defpieable a thing but that in worft times and companies we mould dare, nay we (hould glory in our both words and carriages to call and proclaim our felves to be Chrifiians. This on the one iide, be-caufe (as we have (hewnj the outward appearance and profefli-on of Godlinefs is of fuch worth and neceffrty.

But fecondly on the other fide, Is it (as we have feed) in it

T iclf,

SERMON X.

felf, if without inward reality and in comparison of Chrift offb little value ? then be we adviled,

In all our (hews and appearances of Piety and Religion take we care that they be of the right ftamp; of Gods own image and fuperfcription and not our own invention. There was much of the Pbirifces devotion of their own deviling, and more of the Popijh holy Churches Idolatrous, fupcrtiitious will-worlriip of their own pageantry, and too much it may be of falfe- hearted weaker Chriftians additions,or MimickarTe&ations j which in So-Bccltff, 17. famous account is to be righteous over-much iwhichfceQauCe not from the word, Chrift will not own, nor thank you for any thing you fufTer for it, and the very Devil will be ready to fay to fuch Exor-A8. 19.15. ci/f j, Jefa IkpotVy and Paul I hyow, hut who are ye, or whofe are thefe ?

Though they be of the right (tamp, and have Gods own i-mage and fuperjcriptionyzt take heed of a toe timely precocity* The Manh. 1 j. 5. Stony ground's lu9*<»$ fcf«rtT«A« immediately fpringing up was a bad v. 21. Omen, and fore-runner of its *u0j« CK<t¥f*\i£i7tu of its as hafty

after-withering. Such (hould have firft made fure of depth of earth, and Hayed for fafter rooring before their fudden flou-riQSing. So Elizabeth upon her Conception bid her felf five months*. LuJ{e 1. 24. not out of diftruft and doubting in herfelf whether the thing were real, for that (he was fure of v> 25. but partly out of a (hame-faced modefty that an aged woman mould be Calvin. with child, and partly that (he might by her concealing her felf

prevent mean-while profane mens cavils, when now at the five months end the thing proved manifelt, and there might be the lefs wonder at an old womans conception when (which was Maldonat ex more ftrange) by this time a Virgin had conceived* And this her Orig. Beda. Sod John Baptijl (it may be ) learnt of her, who we rind in the ^thLaS * laft verfe of the fame Chapter whilit he was young kept himfelf private in the deferts till the day of bti (hewing bimfilf to Ijrael. Budding and blolToming in fuch early (piings are plcaiant and promifing : but full blown tlourifhing will be afterward, when, they are more confirmed, more feaionable. And although we do not confine Chriftians to a Pythagorean rive years i^g/xtvQU or any fet time (which according to feveral more or lets growth and confirmation of grace is various) yet a modeli young limothy is an amiable light, and on the contrary an over bold opining, and a coo hafty putting ofpuniesinto higher forms is neither to teem-ly nor ufeful 3 oftentimes hurtful and pajudicial in the School of Chrift. 3. Even

3, Even when more rooted and confirmed \ as ro uui^, m fliews and appearances, our ferving of God, ^{f di^vf $ «va«-$ma*, Hebr* 12. 28. fhould not be out of fafliion with us, not as being afhamed of Chrift or his Grace, in which, Nil turpe, nil in* decorum, nothing is filthy or unfeemly * yet fometimes times may be foperillous that they may perfwade in fome things and Cafes a more circumfpeft retirement,' that the prudent man kgep filence, Amos «y 13. and the family of the houfe of David mourn apart^ and their Wives apart\the family of the howje of Nathan apart , and their Wives apart, &c. Zech, 12. 12, 13. Enemies malice and readinefsto catch, and Hypocrites falfenefs, yea and the moft fin-cere Christians weaknefs (of which he is confcious) fo apt to give offence may well make him cautious not to betray Chrift by unworthy di (Emulation*, pr ilmulations and outward compliances, yet to be circumfped arid wary of both time when, and company and place where, and manner how he expreiTeth himfelf in regard of outward manifeihtions. Higheft Stars make the leaft ihadows, and in the day time though their influences are ufeful and felt, yet they are not feen.

4. But however in all our outfide-appearance make fure there be not more (hew than fubftance, that men do not fee more openly than Goddotbin ficret, that (as Painters ufe) let there be a good ground to the colour you lay on : and oil in tbevefj'el at leaft proportionable o th? light in the lamp. Be fure to be as good as you ieem to be : * yl% JV« *e/r©-, *kk Xvai 6U«, when it was pronounced on the Stage, Plutarch faith, all the Company looked onAri(tidef, as the man, and that man be every Chriftian. For of fuch titerom well faid, venhntium ad nos nonora content- Injer,$.t6. f lemur fed manns. It's not our lookj and fher*s, (but the reality of our hearts and anions) that God and his Servants look after» nor mould we reft in.

No nor in our greateft zed in fuch a way which leadeth to the next particular, which the Apoftle here reckons up.

T 2 SER-

SERMON XI.

SERMON XL

ON

Philippians 3. 6.

K*T« £ttA8C, JWk»P 7&T 'S-KH,K»tl*t>

Concerning Zeal y Perfecuting the Church,

1

A8s 26.11,

N which Claufe the Apoffle rifeth higher than he did in the for-" mer > for although in that he was a Pharifee, he was very high Zanchyin loc. and hot, for in hoc pr£celluerunt Pharifei, the Pharifees above all Matth. 13. 1$, other Secfts were moil zealous, as appears in their ftridfr obfervan-23. ces, their bufie compaffing of Sea and Land to make Profelytes, and

Luke 18. 12; their hot bouts and bickerings with Chrift and his Difciples, yet all of them were not of the like hot temper > Gamaliel one of them, and Nicodemus another, we read to be of a more cool and moderate temper, John 3. 1. with 7. 50,51. Atls 5. 34,35,^. But our fometimes Saul was an hot-fpur, *ee*aro7fcf»* {n*a>T$j, a fiery zelot, exceedingly zealous\Gal. 1. 14. even to madnefs, *■«-exosui l^aipo^ipQ-^ being exceedingly mad againji them I persecuted them even to jirange Cities, as here in the Text, his zeal was (hewn in perfecuting the Church, as not being able better or more fully to exprefs his burning zeal for the Law, than by breathing out threat-nings andfliughtcr againft the ProftlTors of the Gofpel, who (he thought^ would deihoy and abrogate it. Neque zelus legis melius ojiendi pojfit quhm perfequmdo Ecclefiam, qua legem jam irritam voluit. And this no doubt but as it got him great glory with others, fo hehimfelf then much gloried in. Yet now (it feemeth) he is become of another mind, and gives us an example to account even this alio, as well as the reft, lofs and dung in comparifon of Chilli

In the handling of which parficular according to the true fenfe and intent of the Apoftle in this place, I mall endeavour to make out theie three things.

1. That this zeal limply in it felf is very valuable.

2. So

ABt 9.1.

Zancby,

Note 4,

2. So that we naturally are very apt to applaud our felves and to reft in it.

3. That yet in point of our acceptance with God, it's to be

accounted lojs and dung that t»e may win Cbrift*

Firii, That zeal in Religion in the General is very valuable. So r; the Apoftle here rates it, when he puts it into the Inventory of his chiefeft Tharifaical excellencies, and clfewhere he poficively makes this appraifement of it, kakIv <N t3 £«*«£*/, It is good to be zealoufly ajfe&ed, Gal. 4. 18#

I. Zeal, and zeal for Religion are two very great words, and very considerable, as frigidum in Religione peclus fas Cualthet in Apologia fpeaks^) is naufeous and abominable*

For Zeal in its own nature , it's not either a fingle, or weak faint affection. No. It is a compound of more, partaking both Lud, Vives de of concupifcible and irafcible : made upefpecially of love and an- animal. $.cap. ger, as Luther vciy happily expreffeth it by amor iratus, Love ^ * ncit & nat * mi made angry. And chey are two very a&ive pailions.

Indeed (according to the fenfe and notation of the word Zial) £fa®- a ?i*> it is the heat and fervour of them both : nay the top, and cream, fervegjntenjli and vigour of all the aff.&ions boil'd up to their full height, the amris * A 9 U J^ 1XQ *?D of the whole Soul, VeuU 6\ 5. WT^

Thus vigorous is zeal in it felf, but if it become once Religious zeal, a zeal fur Religion, which fas fome thinkj is formally cha-raclerijiical of a man, much more of a Cbrijlianh how much more fpriteful and fublimate !

If not rightly guided, proves an inflammation in the fpirits h if pro aris& focis, lets all on fire. Vbi de Religione, ibi quoq\ de vitb agitur, faith Pbilo Judtus. Men ad for life. Our meek Jefus never fpake more angerly, nor dealt more roughly than in this Cafe, John 2. But if it be fas it was always in him) rightly guided, it proveth fFrOTVW Cant. 3. 7. the flame of God, in which the Soul like Elijah mounts up to heaven in a flay chariot^ 2 K \ng. 2. n, or the Angel that appeared to U^fanoah, in the flame of the Altar* j^ , - 20t It's the fire on the Altar, a live coil whereof we find the glorious Seraphim, having in his hand t Ifa* 6* 6. all the holy Angels being aflamihgfire, Hebr. 1.7. but thofe Serafhims have in afpecial mariner their Name from Burning, and are thereby in the upper rank of thofe Celeflial Hierarchies, and piopOTtionably zeal makes us Godlikj, Angelical, fets fuch divinely inflamed Souls far above th: ordinary forms of Chriftians, as the fiie is above the dull earth and other inferior Elements.

2. And

S4^

Ifit.4<6,l.

2. Andyet(asctfemial to a Chrillianjisinkindled in the breaft of the weaker! and youngcit Chriltian : for there is warmth even in conception ^?P£J Pfal* 51* 5« my mother did conceive m*, or as the word is,did warm me » and in the vciy Hilt kindlings of our fpi ritual conception and new birth in our riiit convcrfion, when there was otherwife fo much fmoak, there was (ome of this Divine tire, y<=a very much of if, yta and then ufually more lively felt glowing and working tor God and againlt (In than (it may be)afcerwaids. What afire did it m<ikc ot thole new converteds conjuring bookj, Aft. ip. 19. Had it then been a dilute flame and not more than ordinarily hot, it would never have fo burnt a-funder thofe fhong cords of fin and Satan, which till then we were bound with, as while frigus doth congregate homjgenea & hcterogenea, calor doth congregare homogenea & fegregare hcterc-genea: So necefTary is this natural radical beat> and to unfepara-bleare/i/eand warmth, that we cannot riiit afcmd to the higheft pitch, no nor fecondly reach the loweit degree of true fpiritual life, without fome greater or lefTer meafure of it.

3. At leaft not to any degree oi lively activity. How nimble and a&ive is the fire, whilit the torpid dull earth either finks down or abides ftill and ftirs not ? How liitlefs are we to move, and urn able to do any thing to purpofe, whileft frozen and benummed with cold? but when well warmed how pliable and active? The warm wax then works and the melted metal runs. And when the Prophet had his lips once touched with a live coal from the altar, then inftead of his former wo is me v. 5. you hear him prefently faying here am I, fend me, v. 8« like the Seraphim that touched him with it, who had Sixmngs z/. 2. toexprefs the greater rea-dinefs and fwiftnefs of thofe heavenly Minifters, as in Ez*ekjels vifion we find their appearance to be like lamps and burning coals, Chap* i. 13. and accordingly we find they had wings to their hands % and their feet fparkjed for heat and hail, v 7, 8« They ran and returned is the appearance of a flijh of lightnings v» 14. and fo we muft be fervent infpirit, if we would fervetbe Lord to purpofe, Rom. 12. 11. bezealoiu it you would repent or amend, Rev* 3. ip. as John Baptifi the Preacher of repentance was a burning andJhining light John 5. 35. And hence it is that God ufeth to inkindle this Divine flame in the hearts of thofe of his Servants whom he raifeth up to any more extraordinary and he-roick fervice and employment. We read of Baruch as a fpecial

repairer

repairer of Jerufalems wall, but we read then withal that SMHH ninn flagrante ammo inftauravit he did much, but he was warm at bis work and hot upon it, Kbem* 3. 20 Apollos, AUt 18.25. was fervent in fpirit, and then be fp.tkg and taught diligently the things of the Lord* Fervet opus* Pbineas, Elijah, Jere- mmb. 2$. 7* miab, John Baptiji, Luther> Knox, all noted to have been very 8. attive in their generations, and that they were very zealous too. l &U *9 *4# In Scripture, when (bme great thing to be done is fpoken of, it's «*" faid the zeal of the Lord Jhall do this* and it is the zeal which he £,„£<, I# * \l inkindleth in the hearts of his more eminent fervants, that mutt a/C/^19. V* go through with any fuch more noble achievements, whilft it V*- 9« 7- 37* cither breaks or burns through all difficulties and oppoficions, M* as whileft the man that creeps or flowly goeth up the hill is wearied before he goes to the top of it, another that putting to his rlrengthrunsup, with more eafe afcends it j or as whililacold blunt-pointed iron cannot enter, if fharpned, efpecially if made red hot, makes its way eaile. In the cold winter and cool night we freeze and fkep. It's the warm day and fummer when we are abroad at our work, and the heat of harveji that ripens and Jjfa.18.4e brings in the crop. The Palm trees which are the eniignes of vi&ory delight to grow in hot foiles* on the contrary Bernard well obferves that Adami voluntas mn habuit forthudimm, quia non hahuit fervorem- Great is the proportion of activity in the hotter Elements above that which is in the more cool and heavy. And proportionably there is a far greater riddance made of Gods work by them that are warm, than by them that freeze at it. When God wafheth away the filth of the daughters of Zion and Jtrufalem, it's by the Jpirit of burning, Ifa. 4. 4. It's hot water that wafheth out fuch fouler jiains and defilements.

And accordingly it adds much to the valuablenefsof^e^/that God fo highly valueth and efteemeth of it, that as he makes te the end he aims at in mercies beftowed (he redeems us to make us z people zealous of good rvorkj. Jit* 2. 14.) So when angry he is pacifi d by it. So he proftiTth that the heat oiPbineat his zeal had quenched the fire of his wrath againft Ifrael, Numb* 25- 11. that he accepts it, and is prevailed with by it. 'The effe&ual fervent prayer of the righteous man availeth mucb> James 5. 16* and without fome meafure of this lively warmth belt duties avail nothing. The iichtft facrifices if not burnt with this altar-fire, and *?'«»*«/&»* the finefl flwr and faeeteft oyl if not baked in this frying p an (as Torn 2 *+L-fome of the Ancients apply itj have no xeli(h, make no foeetfa- $ §0 j 551/ vourinGodsttoJlrils. No,$$2,

cap. $c.

i 44 SERMON XI.

No, are very diftaftful. He thar vs afpirit therefore will be fer» John'4, 24. ved in ffirit and in truths had rather you would let his work a-lonethan that you mould freeze at it. He will have the dull affes mck* rather broken than offered to him in facrifice, and the (low creeping [nail is among the unclean creatures. His infinite tranfeending excellency he makes account may challenge the ut-moft extent'and height of our endeavours, and his 2eal for his f.rvants good ( which the Scripture often mentioneth and we more often reap the benefit of) hetxpedfc fhould warm our hearts andfet 'hem on a fLme for him, and therefore cannot endure that this pre fhould go out upon the altar, nay that it mould but cool: and therefore it is that hefo loathes luk^rvarmmfs: that the Church of Laodicea to whom, if (he prove zealous and repent, Rtt/. 3. 19. he will come in and fup with, v* 20. if (he continue lukeiearm, Re w ^ even fp ue out °f ^ mouth v» \6* (as tepida arevomitoria) and that fignifieth both a loathing averfation and Valtfii Philo. an utter rc j t aion, for God forbid that the Holy one oflfrad fhould cL'on'™' return to his vomit. No he had rather have them quite cold than thus lukgwarm, v. 15. it being more difhonourabletohim > the key-cold never having been made partakers or fenilble of his Divine Rayes, which it feems had been darted on thefe lukewarm ones, and had in fome meafure warmed them, but yet fo as that

Either they never rofe higher to be warm at heart indeed \ but flayed at an indifTerency like Ifrael halting between two opinions^ and fo never came up fully to him:

Or iffometimes more heated, yet now grown cool again in their affedtions to him, like the man in the law, who after marriage found fome blemifh in his wife, for which he lefs loved her. Either, Both, of which are blafphemoufly derogatory and difho-nourable to his infinite Divine excellency: as though either he

Were not incomparably good,(o as any thing elfe might come in competitionwith him *, and fo they were in doubt whether they fhould not wrong themfelves by accepting him— Or that either fince they knew him he was grown worfe than he was or than they fome times thought \ and therefore their affections grow cooler to him, which is the next ftep to the going far from him, and rejecting him as unworthy of them, Jer* 2.5, 31.

So juftly provoking and therefore fo highly difpleafing is the wantofzej/ to God, which inferreth the prefenceof it the more highly grateful to hi m and this the more, in that it is fo un-

grateful

ungrateful to ungodly men, nimis vehementes imptitts odefe elves-Dogs will be lure to bark at thofe that pa(s by them with more fpeed than ordinary : nor can wild be aft s more indure the fire than a profane heart zeal in proteflbrs. Their fervour doth inflame the others rage, as much as the red cloath doth the Elephant* At the firft appearance of fuch a fire kindling, tanquam ad commune in* cendium extinguendum, they prefently cry out with them, A€ts 21. 28. A/e« of IJrael, Hdp. The whole Parifh is called out as it were to quench a common fcare-fiiC But by its being fo dif-pleafing to them you may well underftand how pleafing it is to God *, for it cannot be bad that Nero diilikes, and it's beft which he diflikes moil:. And fo from this and the former Confederations we may gather how truly valuable zeal in it felf is, that Paul might well put it into his inventory of thofe things which made him lomebody in the World.

2. Which leads to the fecond particular propounded, that zeal in matters of Religion being of chis remark, we a"re naturally very fubjed: fo to pleaie our felves in it as to think we are pleafing to God by it> and fo to r< ft in it; and like me Idolater, lfa. 44. 16. merrily to fay, Aha, I am tvirm, Ihavefeen the fire* So our Paul fome while plea fed an J latisfkd himfelf in his fiery perfection of the Church, when he verily thought that he ought to do A8u6,9* many things 'gainfi the Name of Jefus, as they who lulled his fer-vanes thought that in fo doing they did God fervid John 16. 2. Where there is warmth we conclude there \s life, and every fevcrip* heat we take to be natural and kjndly, nay oftentimes the fire of hell for heavens warmth and influence* And fo not only wi(h the Pj lefts of Cybele and mher 05oamtt7o/ amongft the Heathens, the Sibyls*, the Jewifh Zealots, and many of our Enthuftaftsi but it may be many a hot-headed phanfie, yea or inflamed luft fome-times, if but pretending to Religion is that which many pleafe themfelves in as the Corufcations of fome Divine Flame» and whilft in their curlings and blafphemings, their tongues are fet on James 3. 6. fire from hell, they account them as reprefentations of the Apofiles fiery cloven tongues \ and as fome place the element of fire next to Acts 2. 5, heaven* fo they in thefe fiery raptures conceit themfelves with Elijah to be caught up to heaven in a fiery Chariot* Some fuch felf 2 King, 2.11. pleating dream I doubt our Paul formerly had, when he was in the Paroxyfm of his high fever and heats againft the Church of Chrift, and that he merited much of his Countrymen the Jews, yea of God himfelf for his great zeal of that Religion which he knew he had fometimes inftituted. V But

tt

Aftftft, 23»2?<

I Cor. 8. 8. Rom, 14. 17. Fr«fc8»2i.

Jofepb, x\aff lib. 4. c/ip. 11 Hammond on Matth. 10. An'

SERMON XL

But after he was once converted, humbled, and caught up into the third heaven, he there learnc another leflbn, fo that we find him here in the Text of another mind. His zeal indeed was yet continued, but now fo turned out of the former Channel, that That his former zeal he now finds inftead of commending him to God had very much provoked him, fo that he accounts it Ufi and dung that he might gain Cbrij}> whom by it he had fo fiercely perfected, which leads to

The third thing propounded and principally intended; That it is not even a Religious zeal that (as to our acceptance with God) we fhould plea(e our felves with, fo as to reft in, but we muii renounce all confidence in it,that we may win Chrifl : and that upon feveral accounts. For this zeal may be, and often is

1. Ill pitched as to the obje<S, and fo it's fire, but befidestbe hearth, and foinftead of promoting our peace and falvation may do a great deal of mifchief both toour felves and others. As

1. If it be about trifles or matfeis of lefs moment, and fo prove a blaze in the firaw, which oft fets the houfe on fire. Such was the Pharifeeszeal>the heat whereof was fpent and evapoiated in tithingoi mint, anife and cumin, the Pafijisin the quifqnilia, and trafh of their Ceremonies > and much of many of ours in forry minims and pundtilioes, in which we break our arm in throwing a feather with our whole ftrengfh, as ufually it falls out that what is wanting of the fubftantialntfs of the matter, is made up by the impetuoufnefs of our paflion. But would a wife man lay his whole weight on a rujh . ? or (foould the furnace be heated fever* times hotter to burn aftraw ? or dare we think God to be as un-wife as we are,to be taken with fuch tnfles > Our Apoftle telleth us No * that Meat commendeth us not to Gr.d, nor doth bis Kingdom confift in meat and drinl{, but in thole fafvli&i) Righteoufnefs, and Peace, and Joy in the Holy Gboft* It is Chriii who is fubjianct that muft make us fubftantially happy, noi zeal for trifles , that can afford folid comfort.

2. Sometimes our zeal is pitched upon that which is intrinfe-cally and fometimes notorioufly bad and finful. So the fmith fweats with makjng an Idol, Ifa* 44. 12. So the Jewijh Zclots

under that name committing all riots and bloudineis imaginable. And you will think Paul's zeal htie was not very well placed when it was fo hot upon inn perfecting the Church* Oh the hellifli heat of many Sinners in their hoc puifuits ot revenge, malice, luft, &c, But will zeal (not againlt fin but ) for fm commend

us

us to God who hateth it perfe&ly, and punifheth it in Hell-fire

Eternally ? No, they muft be the fweetfpices burnt that make the Exact. %6l 34,

holy fweet perfume in his noftrils. Ka\ov H <rh tyhSfy h *&*£* It's 35» &c*

good to be zealoufly affe&ed always, if it be in a good thing. Gal. 4.

18. £ha«ts t* K^eirlovct^ Zealottjly affett the beftgifts, 1 Cor. 1 2.3 It

and it we would be a peculiar people to God, we muft £e zealous^

but then it muft b? of good workj, Tit* 2.14. It was not for fin

but. .againft fin, that Lot, David and Paul were fo zealous, that 2 Pet. 2.7I

gained Gods approbation. And when it's only fin that condemns Pfaf.t I9.i39«

us, furdy zeal for fin cannot J74J}ifie us. 2 Cor. 11.29.

3. Our zeal may be againft iin,and yet not rightly pitched,when it's only againft othtl it ens fins,and not our own. So Judah was all fire and tow 3gainft7tfm*r for playing theHarlot(&ri#g her forth and itt her be burnt,Gen* 38. 24. J till by iheflajf,fignet and bracelet he came to know that it was himfelf by whomjhe was with Child, and then we hear no more of it,the fire was quenched prefently.And it's faid, that Davids anger was greatly handled againft the man, whileft he knew not that he was the man,2 Sam.i 2,5,7. and our ^«/asf«- Gal.i* 14.' ceedingly zealous (as he faith he was) yet it was againft Chrifiians and their tins (as often it falleth out, that what we are fozelous againft in others is not fin, but what we conceit and make to be fo) whereas there was enough in himfelf, and rather than fail even that his mifguided fiery zeal for him to have been zealous againft, which he rather applauded himfelf in. But this makes fuch fire of our zeal to be like fome fcare-fires in which the fire leapeth over the next Houfcs, and feizeth on thofe that are further off** whereas in nature fire warms and burns that firft and mod which is neareft> and fo in Grace* God over-heareth Ephraim bemoaning himfelf moft bitterly, Jer. 31. 18. And David when mote awakened, cries out of himfelf, Is it not I? even I it is 2 Sam. 24, ty. that have finned, let thy hand be againfi me, and againfi my fathers 1 Chfon.it. houfe. And Levi, when he was zealous for God, acknowledged not 17* his brethren, nor kpew his own Children- The righteous man, who Pent* 33. 9. is accepted by God, as he is juftified and liveth by his own faith, fo he hath moft indignation againft his own fins, not as fome, who (as the LamU) have their eyes in their pocket while they are at home, and only put them on when they go abroad to fee and to be hot and angry againft other mens fins ; and (as I faidj inch often as they will make to be fins,but indeed are not,--- and let me add, though they be indeed fins, yet out of a natural proud and pettifh frowardnefs in our felves, and want of love to others, that

V 2 which

SERMON XI.

which makes us fo angry (and as wc think zealous) in other mens fins, is becaufe it difpleaftth rather us than -God, and rather thwarts our touchy humour or it may be outward dtfign or in-tereit than Gods hoJy Nifure and will. But this is a diikmpered heat and no true zeal * faflion without Companion which our Saviours zeal was ever happily tempered with, as we read, Marl^ 3. 5. when he looked upon the Jewes with moit anger, that he' was withal grieved and that for the hardnefs of their hearts* And thus in thefe and the like reipt&s our evui Religious zeal may be far fromcoinmeuding us to God, i{ firft thus mifplaccd, and mil pitched upon wrong objects.

Secondly, if ill grounded tor the inward caufe and principle. To which let me add, and as ill guided in the undue manage -menc of it» if not principled and managed with knowledge,- lia-ceriry and love.

Firft, If principled and managed without knowledge. For this (harp knife need be in a wary hand and wifely handled. So ,4tf. 11.20. our Apoitle tells us, the Jews had ^kqv 0*5, a zeal, and that of A3. 22. 3. God, a religious 2eal, but it was not according to knowledge h as alfo he himfelf had and afted acordmgly, but he faith he did it igno-rantly,\ Tim* 1. 13. but therefore oftentimes the more head ily and furiouily, as the mettled blind hoife runs headlong. Sedulius on Rom* 1 ©.-did minus dicere when he fiid, Not* multum prodeji habere zelum& non habere fcientiam, that zeal without knowledge did little good. No, rather knowledge without zeal doth little good » but zeal without knowledge is in danger to do a great deal of hurt. The one is like a Ship that hath a good Card and Pilot, but without Sail and fo ftirs not, the other hath a large fail, but wants Compafs and Pilot to Iteer it aright, and fo foon runs upon the Rock * and here oftentimes the more blindihe more bold* and the Ufs light the more heat : more ignorant men are ufually the more zealous. This fometimes hittcth right, as it hath been obferved of the Martyrs in Queen Miries dayes, the more unlearned men, and the weaker women were more couragious in the caufe of Chrift than the greater Scholars, the fpirirs of the one being more in their heads, but of the other morr in their hearts. «™ « •- And here we may ufe Bernards words,Bwww erat tibifi ioni\er ma-Jfaiam, gis effes quam lucifr. But molt commonly it talis out otherwife,

that zeal without knowledge (as in the Bores wars in Germany, and our combuftions at homej proves mod tumultuous and pernicious, when he is mod cried up, as Calvin faith, fometimes he

was

was chofen as the beft Preacher, «* quifq\ clamofifftmm erat & fto-lido furore pt&ditus^ qttem iUi zelnm vacant quo nunquam arfit

Helta.

To this ignorant zeal referr r*fh zeal, when without due confederation or particulars on the iudden men engage and ru(h upon action. 'Mofel anger we read waxed hot when upon his coming Ewd. 32.19, down from the NLunt he (aw the golden calf and the people dancings and though his fudden breakjng of the tables uponh was ordered by God to convey a good Moral to us, yet that pjfjionate bafti-nefs, it,may be, had a touch of this Rajhncfs, or if not, as fome See Calvin in conceive it had not, yet that of Ifraeh fudden refolution of going locum, to war again]} the two Tribes and half Jejh. 2 ?. 12. and againit Ch'ypftm, the Eenjamites, Judg. 20. 8. had in it too much precipitancy. m r \T '

Hitherto retcr alio all indifcrete zeal when not managed with fobri'ery and wifdom (asP/j/. 112. with zeal v> 1. is joined discretion v. 5. J but fo weakly and indifcreetly, with fuch antique looks and geltures, fuch foolifh attempts and a&lons, as makes all ridiculous. And can that which is fo juitly uniTghtly to men, be in'it felf, or make us pleating in the fight of God ? No, remember the four beafis, Revel. 4. 8. had alas octtUtas, their wings full of eyes, which zdum cumfcientia acfidcconjunaumde- ,< 1 fignavit, as one well upon that place. The wings exprdTed z.eal, but the eyes in them wifdom and knowledge to guide if, as John Baptiji was not only a burnings but alio AJhining lights John 5. 35. But yet more burning ih&njlnning. Fervor ei qmdammodo fubjiamialior videtur, as Bernard faith othim: and this withal, Serm, 2. de Lucet Joannes, tantoutiq't clarius quanio amplhtsfirvet, tantove* verbo Ifaix.p, rius quanto minus appetit lucere > as when ~Duvid> heart was hot, ^3. yet his tongue was filent, Pfal. '39.2, 3. there had need be light as well as heat : elfe there will be more of the fmothered heat of belly than of the kindly warmth oi heaven in itj efpecially

if,

Secondly, It wmtsfincerity as well as knowledge for the groundwork) and carrying on ot ir: as when in hypocrify and out of dellgn it's wholly or in part counterfeit* for our own finifter ends, worldly advantage, vain-glory and applaufe, and accordingly managed with pride and oltenjation. In all which Jihus zeal was grofly faulty, when pretending God his eye was on a Kingdom, and yet would have mens eyes on him as a great zealot, Come and fee my zeal for the Lord, 2 Kings 10. i6> This the Pharifees zeal was alio deeply guilty of, that they might be feen of mtn, and Manh. 6. 9 r

have 5,10,

have glory of them: of which alfo Luther accufed the Monkj and Friars of his time that were very loud and feerned to be exceeding zealous: but it was rather for their Paunch than the Tope > whilit he faid of himfelf, At non eramlthglacies & frigus ipjum in de-fendendo Papam, his zeal for his then-Religion was more plain and honeft hearted, whilft theirs was felfifh and counterfeit. — which is fo far from commending us to God, as it juftly makes us abominable both to. God and Man. Too coftly a paint to be laid on fo rotten a Sepulchre: that zeal) that noble fpark which is the flower, vigour, (pint and qiijntelle,nee- of ail the afTe&ions (hould befo debafed as to be pro/Htuted and- made a flalking-Horfe to fuch poor and low projects: that divine flame to be only a torch to give them light more fpecioufly to go about their tforkj of dirh^ nefs. The Apofrl; gave it too good a Name, w 7 hen he here called it dung, not only to be loft, but with detection to be caftaway, that we may win Cbrift.

3. And the like we may fay of cur zeal if it be not principled and guided with love, pity, meeknefs, and moderation* For how mould love be abfent from our zeal, which is the chief ingredient of it? It being intenjelove of God and our Brethren that (hould make us zealous for him, and againil any pra&ice or perfon \ fo that it mould not burn up our compaffion and meeknefs, even towards them againfx whom we are fo zealous. The fine flower of the meat-offeringin the law w T as to bebakgd, we heard, in the fry-ing-pan, which the Ancients (I told you) faid typed outset/, but it was to be mingled with oil, Levit* 2. 7. by which the fame Authors would have us underftand meeknefs and gentlenefs, which mould always go with our zeal the better to temper it, as the hot heart (in nature) hangs in water the better to cool and moiften it. And as our Saviour fent forth his difciples by pares, fo he futed them when he joined a zealous Luther and a meek^ Melanchthou together» and fo the hard jione, and the foft morter built up the wall the fooner, as before a zealous Elijah, and a meel{ Mofes were fpeakjng with Chriji in the Mount. It's into the Mount (to a Mtttb, 17. $. g reat height) that we then get when fuch a Mofes and an Elijah meet, if we be meekly zealous, efpecially if they meet and Jpeak^ with ChrijU if they be truly Religious and Chri/lian, not only with whom but in whom a Mofes and Elijah fully and tranfeen-dently met. Highefl zeal (you'J fay ) when you fee it eating him up whilfl he whips the buyers and fellers out of the lemple, John 2. 15, 17. But you mutt fay too, and mod companionate pity and

meckyefs

meetyefs at the fame time, when you read , Mark* 3. 5. that whileithe was moft angry> (and you never exprefly read him an- Exod. $2. 19; gry but there) yet even then and there you read too that out of Levh. 10. 1$. companion he was grieved for the bardnefs of their hearts, as Mo- Numb. 12. g. fes we fometimes find very angry in the caufe of God, and yet Berengofiusin the meekgfl man upon earth,as the fame fpirit which appeared upon E,b * Patrum; the Apofiles in the refemblance of fire, Acls 2. 3. defcended upon Tm% 2t ^ * 5 ^ Chrift in the likenefs of the meek dove, Mattb. 3. 16*

If therefore on the contrary our zeal inftead of love be imbit-tered with hatred and malice, it's £n\o*wt)c&s, bitter zeal, as the Apoftle calls it, James 3. 14. zelus amaritudinis non amoris, as Divines fpeak, the one of which is to be blown up, but the other to be put our, and quite extinguifhed. .

Or if it be inflamed into difcontcnt (a touch whereof David had when his heart was hot and glowed, PfaU 19. 3. and Ezekjel when he went on God's errand but in the biitermfs and heat of his fpirit, Ezel{- 3. 14.^) or Rage and Fury, that like Solomons mad Prov, 2$. 18. man if cafis fire brands, arrows, and death, Boanerges thunderclaps, all devouring words and actions, as zealous Jebu ufed to drive 2 K it>i'9**o, furioufiy : and thofe whom we read of in the Gofpel, and the Atls Lu k? 1 $. 14. that were filled with indignation againft Chrifi and his Apofiles, A &'$* *7, 3h were cut to the heart, gnajhed with their teeth, contradicted, blaf 22 ai, ^° gbemed, laid bands on them, and perfected them. ■—- In this cafe we muft fay, that as Moderation without zeal is but abenummed cold pallie , fo zeal without moderation is but a diftemper'd frenzy, a feverifh diftemper, the glowings of Hell fire, hot poy-fon, which is more quick and deadly, as the Scripture's compari-fon is, a clear beat upon herbs, that fcorclleth and burns them up : Ifa, 18.4^ as SauPs zeal did to the Gibeonites, 2 Sam* 21.2. and our Sauls here in the Text to the Church of Chrift, meer Wild-fire, that fuch hot-fpurs prove Ardeliones, the Worlds Phaetons, fee all on acombuftion, as the Zelots did in Jerufalem, and their Succeffors See Hammmd in Germany. And the Lord cool fuch fpirjts among us, that it on Matth. 10, come not to an univerfal conflagration. And (hall this then that Amuc i thus defimysmen lives be compared with Chrift that faves them ? I pray let us be willing to fujfer the lofs of this, that we be not all loft.We may well account it worfe than dung that we may win Cbrift* Yea and of all more fubftantial, civil, or moral virtues and performances. For thefe alfo Fattl puts into his Inventory.

S E R=»

1

!53 SERMON XII.

SERMON XIL

ON

Philippians 3. 6.

K*Ttf ftKntoatlvtiy 7$p if pipy yitopiWi afxi^lof*

Tcucbingtbc Right eonftiefs which is in the

Larv^ Blamelefs.

N which words our Apollle rifeth yet higher to a more definable qualification than thofe that went before : for he might have been a Tharifie and yet a fcandalous hypocrite, as molt of them were, and he might have been zealous too, and yet he might have been &<i.oKipfvm (as Chryfolhm noteth) rajh, and all that might be p/Aaf^r** lnx.iv out of an ambitious afpirmg to rule and dominion, as it was with the Prietls, and other of their zealots, but he was more fit.gle-hearted and in his carriage innocent, As touching the rigbttoujnefs rvhvb is of the law , blame-Calvin, Z4H» /?/}, i. e. quead extimam coram bominibus converfationtm, for his chy % fyperitit. outward carriage before men., he was (as jt is fa d of Zacbary Auina's ' anc * ^ iz >abetb) fine querela , not blamed or complained of by his neighbours, and fo not guihy of any thing, for which, according to the courfe of their law then in ufe, he might juftly and legally be accufed before the Judgment ieat, and ientenced by the Judge, as Grotius expounds.. [Women Ugis bic accipit pro illispr£ceptis fecundum qv.& judkia exerctbantur \ d'uittrgofe ni-Grotint. bil fecijfe ob quod tribunali fijii debet~] So that his zeal in persecu-

ting the Church W3S net upon an humane and lelhili, bat a Divine in cei eft, asTbeophylaclobCcr\£iK Nor was it ftaincd with C. d lapide a vicious life, but (quod pr£cipuum erat, as he faith) this was in he. the top and crown of all his other excellencies, thit he was a

fober, virtuous (in a word ) a compleat moral Man, zealous in his mi/taken Religion, and a juit civil, fair man in his outward converfation, not only of the moft txall ftil, Ads 26* 5. but alfo of a jnoft exadt life > which in real worth was more than all his

fore-

forementioned priviledges, which he fometimes thought he naight well efteem gain, feeing that thereby he gained fo much repute from abroad with others, and fo much inward content and fatisfa&ion in his own mind, And yet upon his converfion, even this as well as all thofe other things that were before gain. he now counts lofs for Cbrift, v* 7. And fo mould we. And fo the Note hence is

That it is not Morality nor the the moft unblameably verfuous Note -either inward habits, or outward performances in an eitate of irregeneracy, which can fo commend us to God as that we may fafely rely on, or reft in them for our acceptance with him, but even thefe alfo fas to that J are to be accounted lofs and dung that we may win CbrijK In handling of which I (hall follow the fame method that I did in the former particulars.

1. Shew the true value and infrinfick worth of this vertuous unblameable frame and outward carnage.

2. That it is fo great, efpecially in many mens eftecm, that they think it fafe, and beft quietly to reft in it.

3. That yet fo it mould not be, but that in companion of Chrift it (hould be accounted lofs and dung for him and bisrigb-teoufnefs, by which only we are jutiified and accepted.

For the firft, That a moral, civil, veituous, and unblameable 1.

life and carriage is of great worth, and very highly to be valued, the Apoitle fully intimates in that he doth not only reckon it up amongft his former choice excellencies, but alfo fets it on the top and head of them all, as chief and molt eminent, as Interpreters obferve, whillt dumfttrgit, crefcit orstio, in this his heaping his excellencies one upon another, this is fet inter *.%&Mvist t becaufe laft named, it is to be understood to be firlt in place and . dignity, and that mod defervedly.

And therefore I defire that no mans quicknefs, as foon as he hath heard the Doctrine, may either prevent my future difcourfe, or prejudge my prefent meaning, as though I intended to decry morality-, as I have heard from this place fome pretty (huply inveighed againftfor it with reflections as though they were defective in that which they fo fpeak againft. For our carriages, it's belt that every one would look to his own. For the Doclrine that now I am upon, I defire that I may not be fo mittaken, as though I meant to un-man him, whom I would have to be a Chriftisn, or that I forbad him to get up the lower ftep> to whom I fay, Friend * you mujl afcend higher^ or elfe you will never reach heaven* He that

X defireth

,54 SERMON XII.

defireth you to add toyour vertue faith, doth not eithei bidox permit you to be vicious i but when the Apofllc Peter in a contrl^ a Pet, i. 5. method commands you to add to your faith vertue (if by vertue there be meant that which we now fpeak of) he feemeth to me to hint that

1. As fjith mould not be without venue, fo

2. Thzt vertue fhould not be without faith: when he would have them fo joined together.

3. And this further, that faith fhould not be an additament and fuperftrudure to vertue, but rather the foundation of it, that fo

Contra Julian, it may be true vertue, for (zsAuftin faith) Abfit ut in aliquofit lib, 4. cap, a. V era virtus, nifi fuerit jujius : abfit ut fit)uftus> nifi vivat ex fide : jufius enim ex fide vivit» And fo indeed 1 defire that Chrift (and faith in him) fhould belaid as the foundation-, (for no other foun-1 Cor.a* 11. dation did Paul know that any man can lay) of all our moral qualifications and performances, but fo as to be the Comer-flone too to go up to the top of the building, that fo our foundation maybe laid furer, and our building raifed up higher. For fine Hkron. in 2 ad Chrifto omnis virtus in vitio eft, and fo in getting up to heaven by Galat» this Jacob's Ladder, let the foot tread the rounds, let us work and

walk in Gods way : but withal let the hand before I ay hold, (as it ufually doth in going up a LadderJ the hand of raith, I mean, withal tuft lay hold of Chrift and his Righteoufnefs for our jufti-fication. That the principle may be more noble, not the Spirit of a man, but of Chrift \ as a man feeth and heareth as a bruit doth, but not from a briue but a rarional Soul, which rifeth higher than a bare fenfitive Creature can attain to,fo I would have a Chriftian befober, jun, temperate, as the moft compleat Moralift can be, but this from the fpirit of Chrift, and not only from a bare fpirif-lefs dull morality, and fo fas according to his higher well-head and principle^ to rife higher to thofe more noble fpiritual operations of Goipd-faith and love, which fuch a pure moralift is fo far from attaining ro, that he doth not fo much as think fit to de-fire or endeavour after, but rather to dtfpife and hate.

This prcmifeci, I come more particulaily to fhew the true value and worth of morality in a vertuous and blamelefs Conver-fation.

I. It's the honour of humane Nature, a chief part of our humanity, whereby we are men, yea ( though not the chief yet) the more vifible part of the image of God wherein at fuft wc were created, and what of this kind is in any of us ilnce our fall are

(fas

fas ufually they are takenj iome of the rudera and broken pieces

of that firfr goodly building. Which were they wholly demo-

liflied and quite rafed out of us, we mould ceale fo be our (elves,

to be men, and degenerate into the fenfuality and ferity of brute

Wild-beafts, immanitate ommrn bumanitatem refellente> as "fully OjficJlK\.

fpeaks : for humanity in the true fenle and common ufe fpeaks NotandaeftDei

fomething of erudition, gentlenefs, virtuoufnefs, and that not fa"***'****

only in Heathen, but even in Scrpturc Language, in w »ich. IOi| *

O^ttfJK ®yij virga bominum & flag* humane the rod of mm-, and

tbeftripes of tbeCbildren of men, 2 Sam* 7».*4* nave Something

ot gentlentfs and moderation, i e» of humanity, in the true ftnfe

of thatphrafe. Premunt ita ut non comprint ant* And therefore I Sanfifot in Us.

muff needs fay to you, be fober, chaft, julf, vertuous, if you would

be men, not Beafb, not Devils.

2. But fecondly, there is more than humanity, fomcthing Divine in it, as being the product of a more common and in-feriour working of the fpirit oi Cbriji, forne dimmer and cooler rayes of the fun of right eoufnefs as he is the light which enlightnetb every mm that cometb into the world, John f. 9, as he faid, nee Himn*inGat quenquamfive Cbrifto nafci. How often doth Attjlin call thefe low- *. er workings the gifts ofGod} and if Poieman by hearing of Xe* mcr ates of a drunkard piove feber, ne id ipfum quodmdius in eo fa&umeji* bumano operi tribuerim*. fed Vivino: He accounts it a Divine tvork^ to make only a moral change and reformation* It's a fpecial gift of God, qui dona fua, front iffe judicaverit, ho-minibus & magna magnis & paw a largitur parvulis, as Bede In 1 Canth. fpeakech. Gods largefs. Some kind of fruit of the death of Chriff. ytjpEnK'TT? to refrain fin as the word fignirieth 5 Van. 9. 24. part of the preventing retraining grace of the fpirit of Chrilt. And therefore fuch a gift of God is not be ileighted. Nay fuch a part of the purchafe of the bloud of Chriil, and the work of his fpirit is duly to be valued.

3. Thirdly, As being abfolutely neceifary for humane Society, and oui quiet and orderly living and converting in the world : for were not men hereby civilized, and the rage and violence of lull retrained, takeaway once juftice and temperance, morality, indeed humanity from humane Society, how would it come to homo homini lupus, and in ftead of a Society of men, what herds of brutes and wild beafts, even of Devils in an hell let loofe mould we fee in the world > What fome Romanifts unhappily *• Thmfm. made the Emblem of Beliarmine, a Tieer held in a chain with E(emh - ca h *>

X 2 this****' 1 *

this motto, Solve we, & videbis qui fern : Let me but loofe and you ftiallXte what an one lam, would be too fadly verified of us all it once by God or Man lctloofe, and it (hould be faid of us as once of Epbraim, Efbraim is joyned to idols lei bim alone, Hef. 4. 17. it would not come to lb good as was laid of Napbtali x

Gen, 49.11. that he was a bind Ut loofetbjt give goodly words i there would but few good words and fewer good deeds proceed fiom us, no nor fo good as what was faid oiEpbraim that hewasa'j^i/J ajfe alone by bimfelf, Hof 8- 9. ^though that would be wild enough, Jtr. 2. 24O but yet with Ids hurt and mifchief to others and our fcives than when we (hould fee what horrid metamorpbofes of creatures in the (hapes of men into brutes for fenfuality, ravenous bean's of prey for bloud and violence, yea incarnate devils for pride, malice and blafphemy, partly of our felves and partly from Satans temptations this would come to > and as in our dayes we fee cur Ranters and other Entbufiajh develling them-felves of all morality, civility, yea even humanity, are faft pofiing to. For the preventing of which, God the moll holy and wile Governour of the world, as fometimesin a way of outward afflictions he bedgetb our way witb tborns^ Hef. 2. 6* to keep us

Ephef, 4. 19. fxom treading down all bounds and running into allexccfs ofrit with greedinefs, fo alfo by inward common workings of his fpirit he doth not only lay checks and restraints upon our unbridled fpirits and lu(ls,butalfo compofes and regulates our tempers and carriages, that we may live atleali like men, civilly and orderly one with another.

Epifl. $. ThisAuiiin in fcveral places, efpecially in his books contra Jw

lib. 4.C2,. Hanum obferveth in the vermes of the Heathens, the Romans

buju$ tantum anc i others, that they attained to a moral and vertuous deport-temporti vitam ' ' . / ,. , , r

fierWter or- ment, ad mores civitatum, concordiamque pofulorum, Cr tempo*

navit.de voc. talis vit<e [octet atem, prdfentis viitfboneflafem, as he and Prujper

gent. c. 7. exprefs it, to maintain and promote peaceable and civil con-

Epijt 130. vtr f e and humane fociety in the world, which he that doth not Profp. contra \ s ' . r ,. 7 . .

collatorem cap. value deterves not to live in it.

?.2.26. 4. And which yet is more valuable in Cbriftians as being a

Fnlgent. de in- choice ornament of the Gofpel and credit oftbuir Religion^ when

carnat.c-.26. t }-, e y cjo n0 t only far exceed them in fpintuals, but eve.; out-go

them in morals which is heir highefi perfection, in which they

therefore ule to excel, 2s becaufe fenfe is the highest perfection

oibiutes therefore initially they xcel mrn In it \ But it fhould

. not be To here, thatbecaufe morality is the highelt attainment of

an

zn Heathen, therefore they (hould exceed a Chriftian in it. But on the contrary, if Chriflians out-Jhoot them in their own bow, if a Vaul with his at otiat ^ £ikcug>s ^ &[/iy.'/laf 1 Te are witneffes, and God alfo how holily, andjujily, and unblameably we behaved our felves, 1 Ibeff. 2. 10. can our-vie the Greek's Socrates or Arifii-des, and all the Fabii, Reguli, atfd Fabricii, fo famous amongft the Romans, oh ! this is to walk, a%ias 7$ IvctyfiiAv, fo as is worthy of the Gofpel, fo as becometh it, and is an honour to it, when Clement writing to the Corinthians, can congratulate, rfo truQ&ya, pag. 2. *} twHKn lv X^Q iveifady, their fober and gentle piety, when Christians are fober and juft, godly men,godly, but righteous^ mee\, merciful, and every way vertuout withal, that whileft the Heathen, the Hypocrite, the natural man doth but turkefs an old fuit, which makes it only look handfomely, with the true Cbrijiian, All 2 Cor. $, 17, is made new, and fois more comely i the one is like him that by ointment drives in the itch, the Chriftian takes inward phyfick and purges it out* the one rubs in the fpot, the other wafhes it out, but fo that as we exceed them for inwards, fo we fhould more than equal them in an outward, feemly, vertuous carriage. This, This would much redound to the honour of Chrift and the Gofpel, and therefore if his Glory be to be efteemed, this that makes fo much for it is truly valuable*

5. And latlly yet the more, becaufc as it fo much conducech to the glory of Chriji , fo alio to our own inward fatisfa&ion and peace. So the Apoftles takes notice of the Heathens thoughts ex- % m 2 ,-cufingofthem when innocent, and {[Epicurus his placing happinefs in pleafure meant only that joy and fatisfa&ion of mind which follows a vertuous temper and adtion as a fwect air after the ftroke of a well tuned and touched instrument, it was not fo much amif, as his Scholars afterward perverted it. Surely a fober, efpecially a Chriflian, fober, juft, and unblameable temper and carriage prevents , as many unquiet difturbing brabbles and Cornells with others, fo, many tumultuous hurries of unruly pallions within our felves, and the many fad reflexions even of a natural Confci-ence, when the blufter of the paflion is over ; as Abigail faid to David, 1 Sam* 25.31. that it would be no grief, nor offence of heart to him afterward that he had not caujl.flyjhedbloud, or avenged himfelf: foit will at the laft be no for row of heart or inward wounding, nay much fitisfaViion and joy of heart, for which we fliall (as David there did, v» 33, 34.X. blcfs God that wc*were kept jrom fuch out-rages, which alter we (hould have dearly paid for ;

and

and faved thofe many fad (Tghs and groans for the pains and fmart of thofe brumes and wounds, which our former mifcarria-ges gave us, and then rejoice in reflecting upon that fober and orderly deportment which we at lcaft by regaining grace were trained up to. Now thefe and the like particulars fully (hew that

^

are very apt fo to over-prize it, as

(Which is the fecond thing) Even as to our Acceptance wi'h Gcci to build our hopes on it, and ro red in it. 77? t be was no extortioner, unjuft, no Adulterer, or like the profane Publican, was that which the proud Pbarifee.Lukf 18. 11. gloried of and looked to be juftified by, for there jujiification isfpokenof, v* 14. And to be juftified and faved for our good works is that which not only the moll ignorant people, but our moit compleat Moralip build upon, and thefe latter more than the former, becauie more out of judgment, from a (elf flattering intuition of their vertuous qualifications and performances* their juftice, fobriety, temperance and good neighbourhood, fo glider and glare in their eyes* and are fuch realities, that Chriji and faith in him they look at as Notions» and being whole in themfelves, they need not the Pby-ln prafatione. fician, Matth. p. 12. And fo Auflin on PfaU 31. meweth that many of the moral Pagans would therefore not become Cbrifiians, as being by their good life felf fufficient, and therefore bring-- them in thus fpcaking, What would Chriji enjoin and command me? to live well ? wby> I do that already, and why then is he necejjary ? Nullum homicidium, nullum furtum, nullam rapinam facio, &c> I neither murder, norfieal, nor commit Adultery* Let any of thefe be found in my life, & qui reprebenderit, faciet me ChrijUanum, and he that finds it fhall mak$ me a Chrijiian. And the like are, if not the words, yet the thoughts of our exa& Moralifts. They are, they think, got high enough, that they need nor afcend higher, nay fo high in themfelves that they look at faith, at leaft at true believers, as much under them* But however their Morality they reft in,

I. As tirft more fuiting with the Law of Nature, and fo with their natural light, whiltt Cbriji and Faith in him is only and wholly from Divine and Supernatural Revelation, an hidden my* Hery, which they therefore neither aie, nor dtiireto be much acquainted with; and efpecially for this caule that this diviner

light

light difcovas motes in their brighteft fun-beams \ many defedh and blemiihes in their mod refined purgative venues, pride, and yP//and many fpiritual lufts, which fuch Moralifts pleafe and pride themfelves in, and fo they rather bate the light than come to it, left tbeir deeds fhould be reproved, John 3. 20.

2. Secondly, They yet the rather fute and clofe with it be* caufethat hereupon it's more within the reach and fphere of their activity. Which upon a double account works in them a complacency and acquiescence in it.

1. Becaufe it is more eafy, far more eafy to forbear a vice from a feliim or moral conl1deration,than upon a fpiritual,to deal juftly, and give an alms, and carry it fairly, than to deny carnal, natural,morai felf,ro repent Evangelically,in cafe of [traits and temptation to believe favingly. It's indeed a very eafy thing to opine, and prefume, but nothing harder, than when heart and Pfal. 7$. 26* flcjh failetb to make God the Rock the flrength of our heart, when fenfeisata ftand, and carnal reafon contradicts, for faith to depend and cut theie knots which they could not untie, and with Abraham inhope to believe againji hope, Rom. 4. 18. It'sea-fier to be vtrtuous than truly gracisus, and we naturally fo love our eafe, that if the one we think will ferve, we have no mind needlefly to trouble our felves in advancing further to the o-ther.

2. Being within outreach, as thereby it is more eafy, which pleafeth us well, fo there is more of felf in it, and felf is that which we hug and love mod of all. To have only an empty hand of faith to receive all from Chrift is naturally and to a car* nal heart too poor and beggerly, we would herein be fome body, and do fomething, as Pharaeh faidhe made him felf Ezek: 29. 3. Ego fed memei So we would fain be able to fay I havefaved my J elf. Something iifHm-Vulg, it is that we would bring to God by which to commend our felves to him, which too often the true penitent iinner hath an hankering after,and therefore fufficiently fmarts for > but the moral felf jujiitiary is chitfly for, and therefore for that moft which gives him a hand in it. And therefore becaufe in thefe morals he hath anav7g|«07oi>, and a liberam arbitrium^ and io can fee in them much of a felf-efficiency, he hath from what to applaud himfclf, and with hand on his fide to fay with Nebucbad-nezzit) Din. 4. 30. Is not this great Babel which I have built by t&efinngti 6) my power t than which nothing is mere pleailng to pr.-ud Nature, or a felf fufficient Moraliji) which therefore he fcioryethofandtefteth in. 3. And

%6o

SERMON XII.

►

• 3. And yet the rather, becaufc this outward Civil deportment is more viiible, and fo more taken notice of and taking with other men, with whom he converfeth * which, as the Fbarijees ot old, Mjttb. 6. 2, 5. he is carried away with, whi'eft faith, which is kated in the heart, and grace being of a more fpiritual nature and lcfs outward garifti luftre, is by him not at all looked after.

Upon thefe and the like grounds bare morality is too often rcfted

in, which was the (econd particular.

3 But the third and lalt is, that fo it (hould not be ', but that after

Fauf* example here in the Text, this as well as the former as to

our acceptance with God (hould be accounted lofs and dung, that

we may gain Cbriih To a Soul wounded with fenie of iin, and

languiffung and dying away for want of Chrifr, it will be no

avafuiov, much lcfs any healing Medicine to (ay, But why arc you

fo trou 1 led that have lived fo vertuoujly and unblamcably, that have

been Jo fober i-i y ur carriage, fojujiinyour dialing, f fair in your

conv&rfe? lor this will be but a taint cordial, and you prove but

a miferabk comforter, when it can look on all this but as a fair fait

Ifa. 64. 6. put on a dead Carca(e : nay on all this k:nd of right, wfufs, as

fo many menfiruotts rags : And wo to him. if he have nothing

better than fuch Fig-leaveJ to cover his nakgdnejjy and wo to

me, if when it comes to trial, and I (hall be fetat theEirof Ju-

Fhilip.% 9. ihee, I be found in my own tigbtc r ujnefs •> and therefore pafljpg by

alltheie^ Rut fan? ye him whom my foul lov.tb, fai'h the Sfoufe

now fici^rf love-* Cant. 3. 3.

Aod there is great rejfon for if.

i. Becaufe this Morality may be found in them who never fa-

vingly kjicw Cbrijl, and (o are far enough from Salvation , for as

Aujlin obierves :defp.& lit. c 28.) you (hall hardly find the life

of the word without lom; j good works, fo in fuch as are not fo

bad you may fometimes hud many. So it was in many of the

Heathens that kpetP not God, in our Faut when he was a ilranger,

nay an Enemy to Chrift, and how hopeful and fafe we may think

our felves or others to be whileli in that Srare, yet he now by

grace brought into a better, would not for a thoufand Worlds be

in the former. A-^d hence it is that Aujlin gives it fuch homely

Elogies, fometimes of a tcrrcna^ camalifq\ jujiitia, and fome-

G*/ 2'contra ^ mes Babylonica dilefiio* of an earthly carnal righteoufnefs, of a

Julian, 1. 4. Babylonifh Love y fuch as may proceed from nature (fed aliud tji

■quod impenditur natur£, &c. faith Gregory*. It's one thing that * Homih 97. Nature yield?, and far another which Grace worketh: Or if not '" Evangel. only from Nature for the Can ft, yet (nch as meer natural men m 9tus*fecfrba» may be capable of for the fubjeft. But as trim as Nature may mmt nonprop-look in fome mens eyes, yet fordet Natura fine Gratis in Prof- ter Deum. per** judgment, that which is highly ejieemed among men may be Chrrfoft. horn, abomination in the fight of'God, Lu\e 16.15. and if by nat ure we J-^ p0 ^ Anm be children of wraths Epbef-2*^ that lure cannot pacitie God's anger, which we may have, whilftwe are in ameer natural condition.

2. Which alfo may confifl: with the full power and dominion of diverSitfpechUySpiritual tufts, wholly inconiiftent withChrift and his Grace, and inttead of giving check may give fuck to them, an<| feed them.

!• One is Domineering Pride, which arifeth from nothing more than a conceited feiffulnefs, an tft/JajjtMa, which of all others our compleat ^Moralifts are moft full of. So you find the Stokkj the moft moral of all the Philofophers, molt turgid and fwoln with pride and felf-conceit of all others. How full and felf-fufficient their wife man was, let but one Seneca inform you, who equals him vpkh God, and in many things prefers him, Epift. 73. And with little lefs haughtinefs and pride do our compleat Moraliils applaud and almoft adore themfelves, and with greatest fcorn and difdain, either overlook or fet their eyes on the poor puling penitent^ that mourns for fin, and the crack- brain'd Phantaftick £e-lievtr-, as he efteemeth him, who is looking out of himfelf for tighteoufnejs by another^ whilett he doth domi habitare, hath a better and nearer at hand at home of his own : which Plethora and proud feiffulnefs

As intks exiftens, leaves no room for Chrift, who as upon conceit of their freedom was not accepted by the Jews, John 8. fo from this proud conceit is reje&ed by thefe our felfjujiitiaries y the full foul loathing the honey comb, Prov* 27. 7. 1 fay it admit* teth not of Chrift.

Directly croiTeth the main dellgn of the Gofpel, which is to exalt Free-Grace, which our Free-will-vertuous ones think would ' difpmge their better defervings.

\& And laftly, is diametrically oppofite to the true notion and nature of faith, which as to Nullification is only on the receiving hand, John u 12. takes all, givcth or brings nothing to God, but faults to pardon, and debts to difcharge, and an empty hand to

Y receive

162 SERMON XII.

receive all of Gods free largefs. Chiift (hall be All in All, faith faith. Nay, faith Pride, it I be not all, I mull: at kail be (ome-thing. Pride fiilttb us with our felves : but faith wholly emptieth OS ot our felves. Pride which at firlt afpired to make us lik$ God> Exod. 5.14, would have u< fpeakhk; him, lam tbtt I am, i-e. in and of my (elf* but although raitti nay iav too, Iamthjt lam, yet ever remembers to ad i, by the grace of God I am that lam 3 1 Cor. 15. 10. And can any chings then be more conrrary ?

2. Another fin inconfilteni with Chriu\ which yet ex^dr/eft (if it be but bare) morality breeds, at leait beareth with, yea ufually runneth out in, is a contemptuous diflike, hatred and oppeftion, yea oftentimes (as occafion feivesj perfecution of the grace, and ways of Chrilt, and the fpiiituat ProlciTors of both, for fuch . thinking goodly of themfelves as beft and higheft, cannot endure to be overtop'd, out-vied, eclipfed by any, and therefore cannot fo far deny themfelves, as- not to malign and oppofe that way s and thofe perfons that do or feem to exceed them. So the Pha-tifees did Chrifc Simon Magus^ that rh ^yeti, Peter* And (ome think that Stevens eminency, and his face fhining li\e an Angel*j> was an eye fore to our Saul, heated his hoi young bloud, and natural fervid fpirit into an inflammation againft him, and proved fuch Wild-fire, that catched as it went, and bred a further com-bjftion in the whole Church, which he here confeffeth that out of his ztal he perfecuted. So the grave vcrtttous Philofophers proved the greateft oppofers and perfecutors of Chriftianity, fo that what was faid of him , fobrius ad evertendam Rempublicam , may be faid of them and others, f brii ad evertendam Ecchfiam^ fo we find Paul at Athens encountred with by their Philofophers: but it's worth confidering by which Sc&s of themefpccially : and for that it's faid, Ads 17. 18. that they were the Epicureans and Sto-ickjj , duo genera Philofophorum maximc alicmrum a Chriftiana Religione, as Grotius well noteth upon the place, two forts of Philofophers that were mod averfe from the Chriftian Religion, 5<e Gat afar s ailc ^ what Were they ? not only the more loofe Epicure an s^but alfo pr&loquium ad the molt ibber Stoickj^ whofe dilcipline fome conceive camenear-M.Antoninum, e ft to ChriPtianity, and Hierom feemeth to be of that mind when *Com.inIfa, he faith, * Stuici nojiro dogmati in plcrifqi concord.znt. But by BJ» this appears the truth of that laying, <*W minimi 1 differmt maxi-

ma opponuntur. The lefs they differed, the more they oppofedjtor fo we do not only find here^he Epicureans oppoting Paul, and afterward Crefcens the Gjwic^pcrfecuting Jujtin Martyr to the death 5

Porphyria

Porpbyrie the Pythagorean a profeftbi'ter Enemy fo Chriftianify, but the grave Stoickj alfo here in a paffion, as your fo famed Hie- See pufat. in rocles of that Se&, a cruel perfecutor. It teems this Enmity to Hieroclern* Chrift and his Gofpel was an Epidemical Difeate of all the Tribes of the Philofophers, and that the moft moft fober and difpaflto-nate Stoickj efcaped it not» It were well if they were not moft deeply tufc&ed with it, as to this very day many of our moft fober tnoralijis are the moft bitter Enemies to the power of Godli-nefs. And can that then make us pleaiing to God which enter-taineth and nounmeth fuch difpleafure againft his grace, wayes and fervants?

3. And as fuch bitter Enmity againft the, ways of grace fel-dom goeth alone, but by God's juft judgment is ufually accompanied with fome outwardly foul and filthy miscarriages i fo the more accurate morality if refted in (God delighting to flain the glory of all that we think fo goodly of ) is by him permitted to be oftentimes foully blemifhed with fome filthy vices and pr£H-fes ♦ for fo it is observed, that thofe that lifted up themfehes fas . Miriam, Vzziab, and Gebezi) were wont for their greater de~ Numb. 12. 10. bafement to be fmitten with the filthy and loathfome plague of 2 Chron. 26. Leprofie. So the more todebafe the pride of th&fe felf-admiring, 19*20, 21. and (clf-ex^lting Moralifis , God fuffereth them oft-times to be *#"?£• $.27. loathfomely defiled with fome more filthy leprous blemitfies. It feems our Saul*J unblameablcnefs could coniift with his perfecu-ting the Church,and however his being befmeared with the blood of Saints made him feem beautiful in his own and fome others eyes, yet furely it looked ugly in the light of God and all good men > and as grave and demure as the Philolophers looked, yet they are belied by their own (and why (hould they ?J if the very beft of them, their very Socrates and Seneca were not foul enough, the one for unnatural defilements, and the other for un-jjft pra&'fcs.

I mail not inilft on or now inquire after the like mifcarriages of the like perfons in after-times, or in our days. Which yet may be found out without ficret jearcb , as the Prophet fpeaketh of the blood that was openly to be Jeen in the skjrts of Judah i and the Jer. 23. 4. Jikc without any ftridt or prying obfervation may be ealily taken notice of in the lives and pra&tles of the men we (peak of, ana if fo, then «ts the fame Prophet in the words immediate!; going before, faid to Adulterous Judah.«>j£?j/ trimmeji tbouthy way to fee\l sr - 2 « 33* , love ? for though thou vpafh tbee with nitre and take thee much V. 22.

Y 2 fojp:

SERMON Xir.

foap, yet thy iniquity it mar\ed before me, faith the Lord. So I may* fay to fuch, why think you by your outward modes and compo-fures to impofe upoji God, when you cannot fo delude men } But 1

i Sam. 15. jq.forw f uo indicio petit* For what tncatteib this lowing of the Oxen, and bleating of the Jhecp ? If you b; fo imirely blamelefs and ver-tuous, as vou pretend, what mean thefe ugly bleaches and defor*

Pfov. 30. 20. mities? Think not by wiping of your mouth with the Harlot to wooeGod,wben your inward abominable pride and enmify againil: the ways of God, (hew that your purgative vermes have been fo far from making you clean in his ey s, that they could not keep your inwaid corruption from breaking out intoloathfomepradfrt-fesinthe light of men, andiffo, yrur other fober compofed deportment will not fo much cover rhofe defilements with a Robe of honour, asthofefoul blemiihes render both you and your garifh beauties deformed and ridiculous, as the more neat the man is, and his cloaths are, the more confpicuous are foul blafhes upon him, and the more unfightly do they make him.

■ r Bat oh then how much more glorious and defireable is that to-

**' eT«f»K, that Garment ofjefus Chrift f the Lamb without fpot) which

reachethdownto the foot, covereth us all over, and hath not one

Jfa. 50.1. (peck in it. Wo to all fuch as cover with a covering-, but not of my

fpirit, faith the Lord* Betides the Robe of Chrifis Kighieoufncfs, all

other coverings of the bsftfuits of your m>ral venues have fpots

Jfa. 28. 20. an ^ rents, at beft are more narrow than that a man can wrap him-felf in them, fo as perfectly to cover his nakednefs. Oh therefore

PhU*%* 9. that we might be all found in him, not having our own righteouf-ntfii but that which is through the faith of Chrift,

And feeing that now at laft we have gone through all the fore-mentioned particulars, and feen the comparative nothingnefsof them all in comparifon of Chrift j what remains but that we mould with our Apoflle fo tfleem of them, and labour for our justification and acceptance with God,fo to be found in Chrift. as to be able to fay with him, Chrift Jcfus my Lord Vominus meus, Deus meus, Cbriftusmeus, Amor mcus & omnia* He may well be All, when as by an induction of particulars we have proved all elfe beildes him as to this are nothing, nay left and worfe than nothing, when but lofs and dung* Nor need we be pialed with Pbo-tius his queftion s if they be (fipulofs, how could he add. Ifypid-

%,, 7(lt Bnv* omnibus iftis meipfum multavi, I hive fuffcrd the mulcl of alt

thefe* Could it be a Punifhment, or Mnl& toefcape a lofs ? The anfwei is cafy. To natural and carnal felf they were gain> v.j.

and

4*

and therefore the lofing of them was lofs \ which flefh and blond counted an heavy mulcl and puniflirnenf. But to Paul now better informed, confidence in them would bea/o/} indeed in the lofs of Ghrift and our felves together, and fo according to thephrafe, AH. 27. 2 U we may M%^<sAith fypictpygain a loft, be gainers by fuch See Gwhs in lofings if by a IciTer and only a conceited lofs we efcape a greater ^«w. and that a real one. Though we lofe much for Chrift, yetfum up all, and we (hall not be lofers by him, by renouncing all confidence in every thing cKe which will either make or at leafi leave usmiferable, to lay hold of Chrilt, and bis rigbteoufnefs, which alone can juftifie us and make us happy. And therefore what ac^ cording to the fenfe of flefh and blond was e£w^/a9«K, he prefent-ly checks and turns into a x*f/«?». By fuffcxiug the lofs of other things he proved a great gainer by winning of C hrift. Oh ! had we but Paul's eyes we mould difcern this incomparable beauty and excellency, in Cbrift. Had we but his fenfe of Chrifts fulnefsand Alfufficicncy, we (hould fee a tJ ws^or, a tranfeendent Excel* lency in the faving knowledge of Cbrift Jefus our Lord, above all other knowledge, and with a free and joyful heart (hould readily and roundly come off with his JV op mlA* i£n(jiiufap> For wbom Tu fatis esn<n I.bavefuffared tbe lofs of all tbings-, and do count them but dung &[*& finete -that I may win, or gain Cbrift. nihihfl.

1o God by Jefus Cbrift be all glory, Amen..

^b

SER-

r'66 SERMON XIII.

SERMON XIII

ON P R O V. -S. 21.

That I may canfe ibofe that love me to inherit fub-ftauce, and I tvi/l fit their Ireajuref.

At St. Ma- r 1 '* H ^y a ^e the words of Wifdom v. i. and that by Wifdom ries Jan. 6* in the beginning of this Book of the Proverbs, cipeci-

i6*j. At St. Ml ally in this Chapter is meant Jefus Chrift the ElTtntia! Pauls Apr*6* Wifdom of the Father is fo plain, and the Arguments to prove 1656. it are fo pregnant, that we need not to doubt of it, whatever the

Socinians plead to the contrary. But it will ferve my purpofe(in See Arnoldui w hat I intend in my handling of this TtxtJ to fake ir comple-Raccfw 22. x J vel y^ or Chrift: and his Grace, which is true favkig Wifdom., as tag. 2i?, 213: lin anc ^ iniquity in this whole Book is commonly called folly, and ^•c. Sinners fools. And fo the Text (without further Prefaced com-

mendeth Chrift and his Gra/:e to us by a fourfold excellency,which

in all other things that we Recount good, we are wont to be won-, derfully taken wif h,and y.ny (hould we not be more taken with in

Chrilt,in whom they are to be found in greateA£minency?They are

1. Reality, and therefore cz\kd fubjiance,

2. Perpetuity* No fuch things as we ufe fo call Moveables , but a lading, everlafting inheritance. 'That I may caufe to inbe-rity Sec.

3. Fulfiefs. I will fill their Ireafures*

4. Freenefs of the conveyance, for heirs and inheritors are not wont to bepurchafus of what they inherit All this in Chrift, and all promifed to thofe which love him* That's rhe qual ; fication of the perfons to whom all this is promifed, which 1 (hall take notice and make ufe of in the application.

Doff. The rirft particular afTordeth us this inftru&ion, That there isa

true, folid iubfiantial reality in Chrift and his grace, in himfelf and to thera that love him > for fo the words are W ^njiT?

That

that Imaycaufe to inherit* But what > Is it to inherit the wind ? (for fuch a kind of inheritance fome come to, cap* 11. 2Q.J fome empty airy vanity?

No (you may fay) it's here meant of outward riches* which ob;.; in that'Non-age oftheChurch God ufed to promife to his children, and by them to train thera up to obedience.

And fo not only in our ordinary fpeech Rich menace called Jubfiantial men, but alfo in Scripture phrafe (at leaft as we tran-ilate itj our polTeffions, riches of treafures are called our fub* fiance, Jer. i j. 13. and otherwhere very frequently. Nay fas fome concetvej this Hebrew word t£p tranilated here fubjiance is given to Gold and Rubies, Pro* 20. 15. and therefore accordingly herein the Text by fubjiance in the beginning of the verfe is meant nothing but that which is exprelTed by treafures in the end of it, and by neither of them any other thing meant, but outward wealth and riches, which in thofe dayes God frequently promifed to his people, and they whilii they walked with him more ufually enjoyed.

In anfwer to which I only hint thefe few particulars. Sol.

1. That if Godlincfs then have the promife of this life as well as of that which is to come, it will be the more deGrable. And if Chilli the wifdomof the Father include outward riches in this his promife, I hope he will be more valuable, when he is as an aple ojgold thus fet in a pitlure of filver.

2. I add that although God in that non age of the Church did more frequently promife and bellow on his people outward mercies and riches, yet never fo as to be their true inheritance and fubllance > but only fo as Chrift and his grace and Salvation was typed out by them and wrapt up in them.

3. I do not find that in any place of the old Teftament this Hebrew word W\ is necelTarily to be under/food ot outward riches or fubjiance'•> or ihey called by this Hebrew name, fure I am they are noc in that pi ice mentioned, Prov. 20. 15. 2HI W doth not fay that ^11 is ID* that gold is fubjt^nce* but the word tf/v there iszverb fehjantive in the ordinary fenfe of it, Eji aurum-, there is gold> as out rranilitors render if.

4. Should outward riches any where elfe be called by that or any like name wivch may fignify fubjiance, we mud n.e ifavily coiiC'.ive and grant that it is (according to the Apoftles phr^fe) Jpol^tn ifttr the manner of men, according as they are wont to ju t) and (pcik of them, which manner of fpeakmg the Holy GnoftinS;*ipvuredifdaineth not fometimes to ftoop to, and to

make

,<$8 SERMON XIII.

Gen. i. make ufe of, as when he calls the Moan one of the two great

lights becaufe common people ordinarily think fo, and the hea-Tit. i. then Focts Fropbcts becaufe they cfteemed them fo. An ufage

not to be condemned in Scripture, when ufually pra&ifcd in o-ther molt approved Authors, with whom loqui cum vuigo was no Solecifme, nor did they think they abufed their hearer or reader if they made ufe of the common Nomenclature and of words 4sfJW/uw* if but ordinarily though abuiively taken.

5. But it outward riches (ometimes in Scripture be called fub-

fiance in the worlds finfe, yet fro be furej it's never in Gods and

the Scriptures own fnfe, for according to that it fjxaks of them

at a quite other rate, and makes adircdr confraiy eilimate of them,

and mitead of judging them to be folid (ubftance, or as (as our

Lul>e \6. n. Saviour calls itj the true treafure and our chief lubftance, efteems

v. 10. and calls them-Ttf 6Aer£/sA the lejft things, and infread of ma-

•y. 12. king them our own pioper inheritance, AKKblettt another nuns.

And therefore when JefusChrilt here promifeth to them that love him to make ihem inherit fuhjiance } we mould much wrong both him and ourfelves if we mould interpret it only or chiefly of theie poor little Nothings and Non-entities. No, whether with them or without them he meanith iomethiug infinitely better and moiefub(hntial) though more jpirituah in and horn himfclf, which mult be included and is chiefly intended in this his pro* mife, and which fuch of his fervants as do indeed love him, do as really and fubllantially And made good to them in his performance. That there is a fubltantial reality in Chrifi and his Grace, inhimfelfand to them that love him, that's the point.

And io feveral Interpreters render the word W* in the Text by vTAf|« EJfentia, fubfiamia, id quod eft, and efe ferpctuum and the like, by all endeavouring to exprefs that true folid permanent reality, which is in and by Chrifi, that real fubflance that is in. Him, and that folid aUufficient fubfiiience, which his fervants have or may have by him.

And therefore in Scripture up and down, and frequently in this book of the Proverbs compared to feveral things, but especially to fuch as are moll folid and fubfiantiaL Prov. 3. 1$. To pearls and precious ftones, fuch as are not more precious

than folid and durable*

Of metals, tofilver and the fine/l gold. My fruit is better than gold, yea than fine gold y v. 19. of this chapter. ISQl^HHQ the latter of which words hath flrength and folidity in its ilgnificatiom

fo

(b folid and compact js fire it felf can very hardly work upon and Job 22.25; not at all waftc:fometinics compared to food: but to bread^not toGrotius. frothy kickfhaws, but to bread, which is fol.d nounfhment and lf a * *$• 2 « the ftaffof mans life* nor that bread which perijhetb, but which F f ait i°4«i£ endure*,h to everlajiixg life, John 6. 27* fometiriies "o Clothing, but it's pTlJJ HDDQ not a Cobweb Tiffany but durable and fub-ftantial clothings If a* 23 18.

And in the i%th veric of this Chapter this Wifdom faith, that with her is pT^y \\tl Durable Riches* The word tranflated Riches figmfeih fubjiameh but as though that were not enough to exprefs how fubjiantial this wifdom was, theEpi'het pTUJ is added, which fignifieth durablemfs and ftrengtb, btcaufe things that are folid and ftrong are durable. So here, as though the word fubjlance were not enough to exprefs the (ubftantia:nefs that is to be found in Chrift and his G*ace, the wo,<i *?TUrt is added, which rendreth it hereditary and fo moie durable. Durable Riches there, and here fubftance, but durable arid hereditary as the Apo-file calls it, k$&t1ova 2 , 7rci^tvlvi^vo f ii «J \Av*gm, Hrbr* 10. 34. a better and enduring fubjlance. In the beg-uuuig ot that verf ou read that thofe Hebrews for Chriftsfake had mJured rhv *?*a.yfo 7a9 vfditxQvlaV) the lofs of their goods, and thty are tn^ «.*lied vnizxov]*.) as though they had (bme fubfiftcnu bv thcm» agamft which xiirifyovldL, he fets this vircL&iVi this real ! <b\iance, which they have in and by Chrift, which he calleth k^tIova ^/ai***?, afar better fubjlance , becaufe induring to everlasting life The durablenefs of it we (hall confider in the third point, and only the fubftantialnefs of it in this.

And (for more particular proof,) that muft needs be accounted fuch, which is fo,

1. In it felf and its being.

2. In its effedfo and operations.

But thus both ways is Chrift, and that grace and blifs which he bringeth with him.

Firft in himfelf and his own being and elf nee. He is Jehova* Rcaf. 1. That's his Name and Kt.mo.ial which he will be kuown by, Hof 12. 5. Exod. 3. 1$ a word which fignifieth his bang in and of himfelf andwhjgives being to alibis w rds and worktf A Noun Subltantivi* which hath pan of all the Tenfh Ot the Verb Sub-ftar> 'e i.. it, Prefent,Prefrr, future, and fo is in thfe New Tefla-ihent fpoken our n-oic at large by 0 $9 j£3 m $ 0 l?x<>t*M& , He tbatiS) and was, and is to come> Revel* 1.8. which, as ittelleth

Z you

you that he reacbeth to and infinitely exceedcth all times, fo that he is fubftantial in all. The Hebrews will have that name to be ayiK<pwn%Vi they dare not, they cannot utter it, I am Cure none of us can comprehend it and rife up to that tranfcendent Entity which* that name points at. It was Chrilt the fecond perfon or the facred Trinity that appeared and fpake to the Fathers of old, and when he was asked his Name, he anfwered, I am that I am, Exod. 3. 14. many blelTed and Divine Truths that exprcflion may hold out unto us.

Jam hath fent me unto you* But what is that I am ? or what art thou ? why he as it were fubferibes a blank, and bids you write what you by faith and according to the promife would have him to be, or what you (land in need of him to be to you. He is *w7*> Col. 3. 11. He is All to your faith and wants.

And yet nothing, or Hands in need or noihing out of himfclf. I am that lam- Logicj^Kuhs do not circumfcribeGod,nor fliould our Rtafon. An Identical predication is not hereablufd,buf moft Dwine. Nothing is in Goo out of his Eflknce. Tatm Veusejt tota Ejfentia- All in Gud is only FlTence, and All Eifence : lb that have we bin Him, in Him we have all things.

But to pais by thefe and fuch other as may be added, to my Col 3. 11. om- prefem purpoie from thence I obferve what 1 am now treating of, mbtti ittfar That in Chrift (w ho there fpake ro Mofei) there is a fubit urial ImniT* ^^ realri yf° r thelupply, and that in fo^idnm of all the warns*?/ the Ijrael of God. lam* The Verb Subttaivivc expufl th how tub-iiantial and real he is, that as God he is iavioov to avto'ov What difference there is between Entity and Kealtty let the Aletaphyji-cians difpute 9 but our more Divine Metaphy licks allure us, that both meet in our Saviour, that there is a real tubfhntial Being in him, and ihat as he gave all things at firii their natural being, fa he is the fountain of all fpirirual being to his people, and that is no lefs but more real becaufc fpintual, as we (hall fee hereafrer* Here Ens, Vnum verum, bonum convertuntur. There is a real true being and goodnejs, and all in oneCbrijl, and all this infinitely cran-fcending whatever is in the Creature. He is and had been in him-ffcH God blejfed for ever, although he had never by any operation or other maniuftarfon of himfcll made it known to the Creature-In Himlelf He is a mod Heal and [ub\\an\ial Being* Rcaf. 2. And the more real, becaufe ipiriiual ; in this I fpeak Reafon

and Oiviniry, which every rational, but efpecially every fpiii ual man fully alTcnts to, but quite crofs and contrary to the grofs ap-

prehenflons

prehenfions and carnal lufts of dull, ignorant, fenfual, brutifh men, who are of the Sadducees Religion, who held that there is neither Angel nor Spirit becaufe they can fee neither, Aftsi^.Z. and of Thomas his belief, who unlefs he might fee in Chris's bands the print of the nails, andthrujihis band into hisfide,.tvould notbelieve, Jobnio.2^* nor can they any thing (no not of God and Chriuj but what lenfe can fee, or fenfualify relilli* Like lips YikgLettice, as grolTcr bodies feed heartilieft on grolTcr food, and would be pined with dainties^ and relifh that drink bell, that is thick, and itrong, and heady. Of thefe I (hall again fpeak a little in the Application, But for the prefent on the contrary to thofe that are drawn off from thefe more gtofs Lees and dregs, either by more refined natural fpeculation or fpiritualizing grace, this grofs corporeity harh more of matter and fo of Potentiality, and lefs of Entity, But the more fpiritual any thing is, the more of form it hath and fo more of ejfence and a&ivity, nay a more like-■nefs and nearer approximation to God who is a fpirit* John 4* 24. and therefore the more fpiritual any thing is, the more Reality and Being there is in it, becaufe more likenefs to God, who is the mod perfect andfupreme being, and therefore the Exemplar of all others. I fay the more fpiritual the more real, and therefore whatloever groiTer heads and hearts think, yet the two molt fpiritual things that we as men and as Chriftians are capable of (and they are learning and grace) are the greateft realities, and therefore the word JT&m which properly fignifietfo fubfiance, Ejftnce, or Being, is in the Old Teftament often put for Wifdorp. 7 ob6 ' '*• ll Micab 6. 9. fTOin in the Hebrew our Translations render the *J* ' *" ; man of tvifdom: and therefore well may JefusCbriil the Ejjemial g™,^' 2 * 5 Wifdjm oi the Father and that faving Wifiocn which we have by him be here called W^fubfiance, or idquodefl,zs Junius mandates it, becaufe fo much the more fubjiantial, as it is jpiritual* And this firlHn themfelves.

2. But fo alfo in their erTe&s and operations, for fo your rule is. Trout fe res bahet in cjfe> ita in operari, and e converjo : fuch as the tffeel is,fucb is the caufe alfo when it workgtb per fe, and from its own nature \ fo that if rjre really beatcth other things, we may fafely conclude, that it is hot in it felf and accordingly if Chrift and his Grace put forth real operations on and in us, they muft be greater realities in themfelves.

y rlth is no fancy, but an uVora*/*, Hebr. 1 r. 1. gives a real fpiritual fubllfttnce to things that are not, a fubfiitence and firm footing to a believer, who as to all other props and fupports is utterly finking. Z 2 Nor

Job 8. 14. 11. 20.

SERMON XIII.

Nor are his hopes m*1cu th*ift< not as a Spiders Web, or giving up theGhojU as fome others are called ; poor thin concepts and notions. No. They areas an Anchor Jure and ftedfaft, Hebr* 6. 15?. at which he rideth fafcly when others are over-whelmed.

Nor is his Love an empty Complement with a Depart in peace, he yon warmed and filled, &c J antes 2* 16. hut that km®- «nat labour of it which the Scripture (peaks of, 1 Tbtf. 1. 3. Hebr. 6. 10. that hb$yH* of it by which faith is alluated, GaU 5. 6* (heweth that it is in deed and in truth, 1 John 3. 18.

The Imputation of Cbriji's righteoufnefs to us in J unification, is nor putative, or putatitious, as fome of us lifp, and the Papifts fpeak it out. But an Imprifon'd Dcbtour would not fo judge of the imputation of his friends payment made over to him. It's no dream when (with Peter, Alls 12. e», 10. now fully arvakg) he feeth the prifn doon opened, and himfelffet at liberty. He will fay (becaufe he rinds it) to be a happy reality. And fo doth e-very paidoned firmer ', when he findeth fin pardoned, perfon accepted, a reconciled Father fniling, and the Comforter rvitneffing his peice, he cannot but with much comfort and thanktuhiefs fay that thefe are greateft realities* Indeed Juflification\s a 2te-lathh Grace, and we are wont to fay that Relationesfunt minim* Emit at is » but where both termini and Fundamentum are real, as Chemnitim (heweth it to be fo here, though Bellarmine laugh at it vvifh (corn, yet a true Believer that feeleth ;he benefit of it lejoiccch in it with humble thankfulnefs. There is greateit reality in Gods giving, and in faiths receiving* Chrift hath really fi-tisfied for us, and this is really conveyed and applied to us. In this firft (rep (o( jttftification) we are brought to be pofTeffed of Chrift, and then fure we are made to inherit fubllance*

And if fuch reality in Juftification, then it's much more evident even to reafon and fenfe in fanUification, and what followes it, till we come at laft to Glory* As for inftance.

1. They work very real changes in the hearts and lives of men, fo that it cometh to the Apoftles /t/sftf^opp«£t tJ" iv^mdxsn <& vol;, Rom. 12.2- to a transformation and renewal, or new molding, and that not only of the outfide looks and geftures and carriages in an outward form of goodnefs, but even of the mind, yea of the vcryfpirit of the mind, Ephef 4. 23. of the very inmoft and chitfeit of the inward man : fo that although the convert be no fuch changling as not to be the fame man in his natural individuality , and fo the change in that fenfe is not fub{iantial 7 yet in a

true

(rue moral and fpirituil fenfeit is eminently re*/* Though it be the fame firing, yet it is quite otherwife new tuned, all old things beittgpaft away, and all things become new in this new creature^ 2 Cor, 5. 17. When the fpirit of the Lord ("which was only a fpirit of Government) came upon Saul, it is faid he was turned into another man % 1 Sam* io. 6. But when another kind of fpirit fa fpirit of real fan&ificationj came upon another Saul (or Paul) he was much farther from being the former man he was, and therefore faith, £aH, uk'Hs kyu, GaU 2. 20. which Beza and Grotius paraphrale, Is qui fmram non fum, Hive, hut not the fame man I was, or if you fay that be not the fenfe of the Apo-llle in that place, and indeed I doubt it, yet I am fure it's that which many happy converts find in their hearts and lives, fo that they may fay with that convert in Ambrofe, Ego nonfumego, lam not my felf, not my former ilnful felf, I am not more the fame man that I was, than the new man is the old man, Epbefq* 22, 24. or light is dartyiefs, Aft. 26. 18. when the Lion is become a Lamb, Ifi. 11. 6. and Ephraim, who was bid Ut alone as in(e-puMyjoined to Idols, thf 4. 17* faith, what have I to do with Idols . ? Hof 14. 8. when?***/ of a perfecutor is become a Preacher, and Luther a zealous Prcttjlant otzmonachus infaniffimus fas he calleth himfelQ of a madmon\ ready (as he confeiTetoJ to kill Pr<efat.inTom. any that inunafyllaba (huuld detract from the Popes obedience* i*fnorumcpei when the proud are made humble, the froward, meek^ the cruel, mm% merciful: yea and fuch as by their natural tempers and accu-ftomed practice were fometimes mod unclean, fenfual and profane, afterwards become eminently holy and fpiritual and heavenly. Such great changes Laftantiut undertakes by the word of Chrift to make : and fuch, Chnft and His Grace hath made in all ages: indeed fo great that none elfe could make them, and fo vifibly appearing not only to themfelves and friends, but to the eyes and confeiences of their woift enemies, that they could not be only notions and phanlles, juggles or outfide hypocritical (hews and vifards, but greateft realities, and fo cleareft evidences that Jefus Cbrift is the Amen, the faithful and true witnefs, and Rtvel. 3.14. thefe are the real and atftual putting of his fervants into polTelfion of part of that inheritance, which he here in the Text bequeathes them i where he promifeth them that he will caufe them to inherit fitbjtance.

2. A Second great work which Chrift and his Grace work, and thereby fully manifeft their true and eminent reality, is the

quieting

This is all my

defire.

2 Sam. 23. $1

Jfi. 29. 8.

Gage.

In Athendtis.

Ve mido I at, hq, p. ip.

John 6.52, 33-

SERMON XIII.

quieting of Believers hearts^ and this triple. I. In fatisfying their dcllres. 2. In comforting them in their griefs and anguilhes in this life. 3. In molt tully and eminently perfe&ing all in glory.

1. In fatisfying tbedcfires of our Souls, and they as we are men are very large, but a? Believers, and lb far rr ore enlarged by the Divine fp'uits breathings, are in a manner infinite. Now fainted viands will not fatisfie a real appetite, nor will a man that is hungry indeed, though he dream of eating when he is aflcep, be fatisfied with it when he is awake*

Indeed corporal food may fatisfy bodily hunger : a bea-ft may have a belly full* but that mud be folid not frothy trafh, elle you willfopn again be hungry, as fome of late have told us of the lufcious fruits in America i or they are very much dilkmpered bodies and appetites, which luch fruffcan firisfy.

Thanfie may be fatisfied with pbantafms as children may be quieted with toyes and rattles, but the intelltflual appetite is more both curious and feiious, and in fome things is not quieted without folid demonfhations, and yet in fome other things rakes up in very thin and empty notions, efpecially ( luch is our felt loveJ if they be our own, as Cafaubon fome where profeiTeth that he was tully apaid for all his labours in his fludies with the content he took by one poor Criticifm > and Hadrian the Cardinal when he meets with an Alind^ or Alitcr or fuch like particle well fet, he thinks he hath found a Jewel.

But thofe more divine hungrings and thirilings, which the fpirit of God really raileth in the hearts of his people, are not fatisfied with fuch husks and puff palls, which do rather teed efuriem anim£ than efurientem animam. Whenfore do yon fpend monty for that which is not bread, and your labour for that which fatisfieth not? faith the Prophet, Ifj. 55. 2. 1» mult be btvad the jiajf of man s life, which upholdeth the bodily life, an J it mult be the true bread of life which came down from he*v*n<> which only can fatisfie the truly hungring foul and feed it to everlafting life. And that Chrifi and his grace both is and doth. His fitfh is meat indeed, and his bloud drinl^ indeed, John 6. 55. «tAw0& $za>o-n, nay «j to* 4*/«<r;o$ pams fuperjubilantialis\ as fome tianilate and expound that in Matth. 6. 11. Cht:i\ is fubjlantial> fuperfubjiantial bread, that really and more than fubliamially feeds and fatufiztb the hungry foul, his grace, his peace and the light of his countenance do abundantly till and fcaft its longing

dctires

defires and appetite. As for me 1 will behold thy face in righteouf nefs, IJhall be fatisfied when Iawal^ with thy lihgnefs, faith David, Pfal. 17. 15. I have alland abound, Iam full , faith Paul,Pbil. 4. 18. when he had tailed of Chrht's fweetnefs in a fmall prefent which they had lent him: and therefore he appears to bcfubftance whileit hethusfubftantially fatisfieth our vafteft defires. But of this more in the fecond point j in which we (hall confider of his fulnefs, which in the latter part of the verfe he promifeth (hall fill, our i'rejjurej*

2. By affording folid comfort in our moft prefling, pinching, fmam./g griefs and anguifhes of inward or outward man. He is a fubitantial real friend indeed who can and will help at a dead, lift. The true God purs counterfeit Idols upon this trial of their being Godb\ doing good or evil, Ifa. 41.23. and bids their wor-fhippers go to them to deliver them in the time of their tribulation, Judg. io. 14* It's but an hollow reed which breaks , and rather lfa.%6.6. wouuds than iupports when fuch weight is laid on it: but it's a folid foundation that then will be able to keep us up from finking. Such is Chrift and his Grace, cureth Peter* s wives mother in the Matth.Q.t$l height of a fever: and when Peter himfeli was now linking, im* mediately firetcheth out his hand and faveth him, eafefh and quiet- Mattb* r4.§o, cth the heart in outward iufferings fhe '-hen laid \yd «'/*] egofum, V, 27. when in a ftormhe laid (M<po$&&%) and reviveth the Soul now dying away in ienfe of God'b auger, and other inward anguifh-es, .ob 33. 18. to 2C». Theie real fck Cures plainly evidence how able and tubitantial a Phytlcian Chuit is, (not as they Job 13* 4. ^^S^*: Fbyficians of no valu^J and how foveraign phy-fick his ^racc and peace are. And withal it preventeth or an-fwereth an Objection which a profane heart may be ready to make againft all this that hath been fad, viz*

That the(e we fpeak of are filly, frantick, or at beft moping Obj< roelanchohck men, their troubles are but fond and weak imaginations , and therefore their both deliverances and deliverers may be anfwerable, not real, but only imaginary, and fo the Chiids pin-prick becaufe he is filly and it is nothing may be blown whole, and the melancholick man's Incubus whileft he is drowfing may feel very heavy and fecm dreadtul, which as foon as he openeth his eyes vaniflieth. Like to thefe fome may conceive all the wounds and burdens of Christians troubled Consciences but me«* lancholick fancies, and gloomy fhadows, and as lit le fubttan-tialncfs in their Cure, tudwith aftraw and loofed with a feather >

and

t?6

Exod. 8. 19. A8s 8.10.

Job 6* 4.

Pfal 88. 7, A819.

SERMON XIII.

and therefore may look at Minifters as fo many jogling Mountebanks who to gain more repute 01 to make a living of it with flcighr of band, tie luch falfc kno's, which are a> eafily untied and lcofH,and then cry our, T)ig.itss ^ct hie, or asthtv of Simon Magus, *t'o< Iriv w <Tv'i^/j to 0«* fi ^lydhn , 'This is the great porrtr of God.

To which I anfwer,

That it is too true, that too often the maladies of many of God's people do arile frc m \gu< ranee and from melancf Uick miilakcs, and like imaginary caules, which with Gods bkffing fometimes by a very little light and help may be cured, as the Bugbears which the frighted man thought he (avv in the dark,by a little candle-light brought in are driven away.

1. But yet fometimes the efT<dh of thefe weak and imaginary carfes may prove very real and itrong: fueh as fbinetjmespofc the ableft Phyllcian's skill to Cure what they work in the Body, as in fome real Difeafes and diltradtionsfrom trighrccauftd by tome vain Bugbears. And none but Jelus Ghriftour Phoebus, and only Thyficiau, can remove the fad effect ot rhem in fome mens Souls, fo that he (hibes out to be the true fun of Righteoufnefs, in that he can bring healing to them in his wings, Mai, 4. 2.

2. Nor are all their maladies melancholick fanciest When theAr-rows of the Almighty iluck faft in Jobs heart, and the poyfon thereof drun\up his fpirit, they were more than the Child's pin-prick^ that was before fpoken of: not to be blown whole, but only by the fpirit's breathing. And when God's wrath lay heavy upon the Pfalmift, and his hand prcfled him fore, it was more than the melamholic\man s conceited night-mare*

Nor was Ananias a Jugler fent by Chrift to play tricks with Faul, when he was fent to fupport and comfort him in that agony he then was in. The wounds of many a poor Sinner's Confidence have been real and very deep, nor were they painted fires that the Martyrs have been broiled in. Real tranfeendent anguillies in both kinds they have been, that many of God's people have been exercifed with, when nothing but realities could fatisfle or comfort, and both Scripture and Church-itory all along, and the manifold experiences of God's people in all ages have abundantly teltifled, that in the worft of them Ghrift hath ftood by them and fupported them, and thereby proved himfelf a real friend. His Grace, and Peace, and Joy, have been real Cordials to their fad hearts, fo as to inable them to indure thofe torments, not only

with

with patience, but with joy and glorying. Sure faith was the fubftance of things n t feen, and when the wind or breathing of the ipirit did blow them on and lift them up fo (hongly, it was foroe-thing fully felt by them, when not feeu by others,

g. Nor laftly let us conceive them as fo many irantick or iilly dull men, more obftinate than honeft, like Heretkkj that will rather part with their life than their opinion, Of mor< hone{t than wife to harden themfelves againft fufTerings, and prodigally to have thrown away their lives which they might have Cdvcd and have been no lofers. David in Scripture-account was a wif man, and 1 Sam. 18 .14; Hernan is there reckoned up a mongft the wiftji, who underwent 1 Kings 4.^u thefe anguifhes, and the Martyrs (whatever the wife men of the world think) were no fools, ueedleily tocaft away their precious lives that they might fave their more preciou* fouls » No dull thick-skinned fools as not really to feel thole torture*, nor fuch filly fools as to conceit themfelves into a fools paradife of fancied comforts and joyes. No, as their fujferings for Chriji abounded, fo their Confolations abounded by Chriji, iCor. 1. 5 both were very real and eminent, and thereby Chrilt really and eminently ma-nifefted to them and to all the world how folid and fubftancial that comfort Is which he, his grace and prefence brings, and that in the eitimafe of wifeitmen, and that when they are fit to judge moil wilely, and that is in trial of afflictions, for vexaiio dat inteiUCtum, in death it fclf, and hora mortis is hora veritatis* then the very Heathens (as fome difputej were wont to divine, and therefore there is more hope that true Chrirtians might better then underftand what is truth* the night the Greeks ~a'! WQ&t* as int htteittime for men to apprehend and judge a, of things, and in this late evening of a Chriftians life, he (as well as fome other worfe nienj fee truth more clearly than in all the former br-ighreft day of their lift. Then it is that wifeft Chriitians when they have had their beft wits molt about them, have molt fully found, feen and felt molt real comforts and joyes from Chrilt and his Grace in the midft of molt really fek anguifhes, fo that when with Job they are made to pojjefs months of vanity, Job*, 2. and wearifome nights on fuch fick death bed , even then from what realities they rind in Chrilt and his grace and peace they can feelingly md joytully fay in the words of the Text, that they inherit fubftance* This bread of life is the (iajf of life in a weak'mans hand, when he is fainting, and jirengthenetb his heart ■ when now dying.

A a 3. And

SERMON X(H.

3. And if Chrift be found to be thus real and fubftantial to us in this our vain life and in the worft of it, then doubt no* but that when he hath once gotten us into Heaven, wc (hall then find that he hath there cauled us to inherit fubftance. Whilft we are here, we are all the while but incur non*agc, and the beft that we polTefs here, is but the eartteft of our inheritance wh-ch we are there to enter upon, Epbef. 1.14* and then if the earneft be fogreat, what will be the inheritance* The Apoltle iaith that

1 Pet 1 lils incorruptible^ undefiled, that jadeth not away, but rejewed

in heaven for us* And all that, (peaks ft to be folid and iubftniti -.1. And fo we read that the New Jerufalem Htth fourfquare, Revel. 21. 16. and the wall hath twelve foundations^ v» 14. and the building of it of Jafper,v* 18. all the gates fo many pearls^ and the jbiet) pure gold, v» 21. all fo fohd, thar they plainly (hew how fubftantially there Chrift provideth for us. Oh how nrafly

a Cor. 4. 17. will »hat Crown of Glory be? what will not that Jitumr &*&t M!;«t weigh down ? Here I may fpeak much, but-never enough fully to fet out the reality and tranfeendency ok that blils, which Heaven affords, and what Chrift and his prefence will be there to us to eternity. Veus& coslum nonpatiuntur Hyperbolen: and therefore I forbear, and only fay, make us but fure of Chrift whilft we live, and of Heaven when we die, and fo both now and then we (hall be able to let our feal to this truth, and to the truth of Chrift in it, that this his promife in the Text is yea and Amen> faithfully promifed, and both here and efptctally in Heaven fully and fubftantially made goodi when Chr.ft (hall at the laft day fay, Come ye bleffed, inherit the Kingdom- His hand will perform what his mouth here in the Text promifeth, that he will make them that love him to inherit fubftance.

yr e u And then happy art thou 0 Ijrael^ who is lif^e unto thee? as

Mofes fpake, Deut. 33. 2p. For ever and thrice happy are they who fas the Text deicribes them) love Jtfus Chrift and that really and in fincerity, for whom this fubjiance, the(e fubftantial fure mercies of David are provided for an inheritance Whilft o-theis in the worlds vain Vialeft are called the fubjtantiaI men, be you well fatisfied with this fubftance, and although others deride you for fatisfyingyour lelves with thin empty notions fas they count themj of fpiritual joyes and comtorts f which they cannot fee) in a crucified Chrift which they cannot skill of, yet if the covetous mail (one of the words fubftantial men; when o*

Wopklutmfi- then hifs at him can yet applaud bimfelf when he lookj on his

klUt, fcC. mmt y

money in his Cbe/i, how much more may they who only covet Jefus Cbrid and his grace, bkfs tbemfehes or God rather, when they find this foiid true creature in their hearts ? He that (hould fill his barns with the gayes and flowers of the field, would have but a pining crop of it, whilft he that is ftored with folid granewill have wherewith to fubfilt when all that chafTis blown away in a windy day. Give me therefore theOak^, which when the winter froft or the violent ftorm hath made it cafi its leaves, hath yet its fubftanct in it, Ifa* 6* 13. And whatever other matters the men of this world may have and I want, yet let Jefus Chrift ^according to the former particulars^ make a bleffed and real change in my heart and life, in my greateft wants fatisfie my defiref? which their fulnefs increafeth, and quiet my heart in my inward or outward anguijhes, which the thought of their former plenty aggravateth: will he pleafe to be but my comfort in death, and my portion in heaven, thefe will be true folid realities, and I will both here and fo\ ever in h aven with humble and cheaiful thankfulnefs fay, that whatever circumjlantialslfavc wanted, yet he hath made good this his word to me, that he hathcaufed me ta inherit fubfiance, There is fubftance and reality in Guilt, and therefore if thou loveft and enjoyeft him, as £0-hmon faith, Go thy rvay^ eat thy bread with joy, and drinks thy wine with a merry heart, for thou ait really a molt fubftantial happy, blclTed man.

But yet more bleffed, if thou beeft and carrieft thy felf aufwer-ably.

79

A a 2 SER-

**

So SERMON XIV.

SERMON XIV.

ON

Prov. 8. 2 1,.

At St. Ma- A ^Dt'nisleadeth to

ties April, J_\ The* fecond Application of this point,which difcovereth to 27. 1656. us a double mifcarriage, and prefllth upon us a double con-rary Vfi, 2. duty. For if in Chnft there be fuch real and fub/tantial worth

andtminency, our finis 1. not making him in this refpefl the ob-jv.& and matter o! our choice, 2. the pattern of our imitation. 1 s^. Our Tuft and great mifcarriage is in our cl>oice, that it is riot of

Cbri\Hn& bis .grace, in whom there is fuch real and fubjiantial worth > but ot (in, and the content of the creature, in which there is af the be/i lb much vanity and emptinefs.

1. toi (in. It's a very painted harlot without the lead true IheDcvi! pro-and real beauty. Indeed it looks and fp^aksbig, arid promifeth nnfethand very fair, ev«n all precious Jubftance.Prov* 1. 13. What! fitbft a tic e ! give Gold precious fukjiime /.. and all precious fubjiance! they are very great which proves words and proirfiies, as great as Chrifthimfclf could make; as but leaves the foolifi woman in the latter end of Vrov* 9. inviteth follow-an ^» rra h ers w * 1 ^ * ne *~" me wor ^ stnat wifdom did in the beginning of it.. promiVed And as G riti call^rh himfelf I am, Exod. 3. 14. fo the talfe • fTcontentJ Chrifts they (ay %j§ iyj> ilpi, Luke 21. 8. But they are herein but real only falfe PropUers, tor the Scripture of truth (peaks far otherwife of

in whit he them, and calls them by other truer names, as deceitful lufls*

concealed ind -fl , , . J . . n 7 cere

that'smifery. Epl 7C f 4* 22 *nd lying vanities, Jonah z» 5. bo tar trom any

fitbftatuia} gondii, fs in them, of which they are fuch privations, as that they Jail (hon ofany true real entity. For certainly/j« is no

fubjhnce*

2- And for alL Creature-contents how unfubftantial they all arc we may learn from the Names, which the Scripture gives them.

1- 072 Pp/. 3$>« t Images, pitlures, which ufe to flatter and at bed fas b are calledjj are but counterfeits, have only

a

a resemblance, but no reality, if fas you call it) to the life, yet not to truth*

2* Schemes and Fajhions, i Cor* j. 31. though in fafhion, yet vain, fickle, and which Coon pafs-away.

3. Shadows, 1 CbrotU2p» 15. which indeed oft (hew greater than the body, but are only from the intercepting of heaven's light, and fo have nothing of fublisnce in them, fly as we move, yea and decline, though we fiandjtiU.

4. Fumi umbra the fhadow (not of a great roc\, as Chrift is, Ifu yu. 2. but J of a fleeting cloud, and of fmoah^ prefently fcattered.

5. Nay <riu*f ova? % not only a (hadow, but which is more vain, the very dream ofjfhadow.

6. And (o the Scripture oft exprciTeth our content in them by dreams. Job 20. 8. PfaU 73. 20. than which (though fome-times pleaiing, yet) nothing is more confufed and empty, and at the firft opening of our eyes quite vanifh.

7. To this purpofe alfo it is, that they are called Phanfies^ AU. 25.23. as indeed of all our needlefs fuperfluities, what is more than for fupply of neceflities and moderate delight, is it any thing but mere phanfie ? And is any thing more vain ancfempty ? Is there any fubltantial reality in that which is only fanraiheal and merely imaginary ?

8. The Scripture goeth yet further, and calls them nullities, Non-entities, 'Nothings "OT K*? ye rejoice in a thing of nought, Amos 6. 13. UPH Ibat which is not, Prov. 23. $. that are either nothing'in themfelves, or in.cafe we lay our iirefs on them, to us will'prove nothing, or woirfe, a "very fpiders web, Job 8. 14, .15. which ii laid hold on will be fure not to uphold, but it may be will poyfon the hand that grafps it, {in < titulo phar-macum, in pixide ventnum^)

. 9. A very lie that hath no reality and truth in it, PfaU 62. 9. belie their Names, as in thofe elegant Antonomafies in which the Prophet much delighted, Micah 1. If they fpeakevil, they will make them good. Aphrah in the duit v. io» and Achzib will in this tpeaktrue, it will be a lie,v. 14. but if they pro* mife good, they will lie to purpofe and perform the quite contrary. Sapher beauty nakgd and ajhamed. Zjanan will not go forth though it oe Bethczela next neighbour, v. u« This is Pharaoh and all his multitude, £zek. 31, i_. but a mife, Jer. 46. 17. that makes an hubbub in the world, but ends in filence. Oquan-

turn

flh SERMON XIV.

ttwt efi in rebus inane! How much vanity is there in all fuch things! And yet how much more in our vainer hearts > light flia to be (ocatcht in fuch cobwebs, to build all our prtfent comforts and all our hopes for eternity upon nomorelubftanri.il but upon thefe fandy foundations or iinful or bare outward plea-fures, profits, and fuch like enjoyments, that we mould be (uch fools as to exchange x^ 9ttt X* KMlav > t0 part with that maiTy tried gold which oui Saviour proter*, as the rude Savages do for gtals beads, or (uch gay nothings. Mittamus animum ad ilia qu*

Seneca Epift. sterna funt, comemnamus omnia qu* adto pretiofa non fuut> ttt an

* ? * fwt omnino dubiumfit.

Are they but (hews, pictures, and counterfeits ? then as we laugh at children for taking pi&jres for live men, foeven children may pitty us for thefe more childi(h miftakes, even fenfe-lefs Idolatries > for (o Idolaters are condemned in the Scriptures for worftnpping painted Idols, Ezek. 23. 14, 15. Alas ! ihe whole world is now like their Chambers of imagery, EzeK' 8 12. hung round about with fuch painted Idols, Nothings WV!tH 9 which all forts from all quarters fall down to and worftvp, and have not fo much knowledge and conilderation as to fay, Is there not a very lie at our ri^ht hand, Ifa*^* 18. to

Are thty Jbadows, and how hard do fuch deluded fools as we are grafp them ? Pro Junone nubem 2k«« h*f the dream ofajha* don>* They afford the Jbadotv, and our vain hearts bring the dream, as Ffal. 39. 6. the vain world was a vainjhew, and the vain man •pnTV conftantly inftantly walkftb and trudgeth oh

That what we ufe to fay of a man dreaming, that be is gotten into another world, a world of fancies, may be too truly affirmed of a world ofmenmoft waking, if we do but think of our phantaftical garbs, faQiions, behaviours, our whimfkal opi-v N nions and practices, and ( which isworfej in the things of God,

v \ and ("which is word of all J whilft we place our Religion and the

power of Godhimfelf in them, do we not live in a world of pban*

fus? like men that look through, a triangular glafs, what plea.

ling orient colours do they lee? and whilft we look through

I thefe falfe glalTes, what gayesand brouches do we fancy ? And

^^55 thus with the foolifh woman Akfo talk to long to our felves

in the glafs that we prove Fairy-^utensy or inchanted Knights : and then whatever Iragelapbi, Chimeras 01 the moft prodigious

ou« crack-braind Fancies aregreateft Realities and moft Divine myfteries; but no part at this fubjiance in the Text, which Chrift the wifdom of the Father promifeth to make them that love him po(T (Tors of.

Tims are we deluded and gulled with vain (hadows and fancies, and as fometimes all Egypt was fcattered over with Ijraelites gathering nf ftraws, Exod. 5.12. fo the whole World is now fpread over with fuch as are no better imployed, with Boys running amain after Bees or painted Butter-flies, that have either a wing Co fly away from him, or a fling if caught to wound him. And thus whilett they truft in vanity (zsElipbaz iaithj vanity is their recompence, Job 15. 31- and vexation to boot.

B it that's not all. B fides this vanity there is this further vexation, that whiles thefe fuperficial vanities are thus purfued, that which is jubjiantial and real, Chrift and his Grace and Peace ait undervalued, negledLd, it may beoppofed and hated, as thofe fick of the Pica whileft they feed on tralh, forfeke more folid and wholfome food, and the Prodigal when he came to his husks had run away from his father's huufe , where there was bread enough to fatisrie him.

And theKeafon isbecaufe they that are after thefiejh mind or favour only the things of thefltjh, Rom. 8. 5. but skill not of the things of the fpirit, becaufe they are fpiritually difcerned, 1 Cor. 2. 14. Chriit and his Grace are of (uch a fpiritual Nature, and therefore are net fit provifion for fenfual luils, which are taken with grofi,corporal,fenfible objedte. To fuch eyes Chrift had n<y beauty in him to be defired, If** & 2« As the hungry Plovman muii have fomething that hath cut W it 5 you pine him with dainties, fo here thefe fpi ritual dainties that we par tike of by feeding m Chrift by faith, living on G"d by hope, loobjng up to heaven in prayer, efpecially if joined with repentance for thole things which a carnal heart rejoiceth in, and reformation and mortification, and denial of thnfe lujis, which all the comfort of his lite is wrapt up in, and if the Kingdom of God coniift in righteoufnefs, and peace, and joy in the Holy Ghoft, thefe are fas to Gallio) but words and A&* i3.i$» names > too thin notions for fuch crofs grofs appreheniions. A heart that is/w/kf/ and carnal, cannot skill of things that are fo fpirituaU

But are they therefore the lefs fuhftantial ? was Chrift's, and (hall our Bodies after their Refurre&ion be lefs >WBodiesbecaufe more fpiritml ? 1 Cor* 1 5*44. Are Angels and our own Souls

no

no real Beings, becaufe they cannot be Teen with bodily eyes? A fuhfiantive may be fuch, if underllood, though not felt or beard. Is there nothing to be had in Heaven, becaute no bodily meat and drink, flcepor fuch like pleafures that we here delight in ? God is moil bkiTed without all thefe. And our Saviour fpeaks of drinkjng

Mat. 26.29. of the fruit of the Vine neve in his Fathers Kingdom-, and he told hi* Diiciples that he bad meat which they kyewnot of J hn 4. 32.

Job, 14. 27. anc l he hath fuch even here tor his, that iuch ftrangers think nor of. (Things maxim* Etnitatis are lead compreheniible.)

And therefore feeing there is no defedl in Chrift, let us be the more fenilble of and humbled for this woful finful defect in our (elves, in thus wronging and undervaluing him, whileft we thus piefer thefe empty vanities and fine nothings before him, committing thfetwo great evils, which God is doubly and bitterly

Jer. 2. i§. difpleafcd with, in forfakjng the living fountain, and fitting down by the broken Ciftern, graiping (hadows, and letting hold goof that fubjiance, which the Text here fpeaks of. In which dangerous miftake let us fadly take notice

1. Of our original mifcarriage which hath begotten this in its Gen, 2,. £. own image* Our tirii flip in that great Fall began here. Eve was

taken with the Teeming beauty of the forbidden fruit, and with an imaginary conceit of becoming likg God in the eating of it > and To turningaway (xomihc God of Truth, both (he and we have been naturaliy puriuing vain Jhews and lying vanities ever iince, like the Prodigal in the Goffel, who leaving his Father s houfe where was bread enough, was brought to his empty hushj, and we that were created QMnS CD 1 ?^ in the imagt of God, Gen. 1. 27. to have kept cloTe with him in an uninterrupted union and communion, are now the men that do CD^S "pnnn walk in a vainfhew, as the Pialmiit fpeaks, PjaL 39. 6. and fas the Pro-Jfau <o. 11. P net hi [ h) in the light of our own fire and the fparks which we have kindled, which like ignes fatui, in thefe wild vagaries lead us into precipices, end indarknels, and fo we lie down in for row* Which leadeth to the fecond thing it mould put us in mind of, as of our firil fall, to be humbled for it, fo

2. Of our laft irrecoverable ruin unlefs we take the better care to prevent it, without wl ich taken, this pidling with thefe toyes and trifles will be a fad foregoing ilgn and means of it.

The fick man draweth faft on to death when he beginneth *,&-xocf !£«? floccos vellere to be picking and plucking the flocks of his covering, and no furer way to drown the man that is fallen into

to the River than foi him to lay fa ft hold on the weeds or fuch like trafli that are at the bottom ofir. By catching at ihcjbadow thou lofeft the fubflaitce, and by building on the fand thoufallcft (hort of the City which hath foundations*

This therefore being our great fin, and the inlet of all our mi- i. Duty, fery, our contrary duty is, ieeing man thus wal\eth in a vain Jhewy feriouily and heartily with the Pfalmift to fay and pray, And now Lord what wait I for ? my hope is in thee, VfaU 39* 6 % 7. nay hope is in thee, my dtfire is after thee, thou art my choice and portion. I have none in heaven but thee, and there is none on earth thatldtfire bcfides thee: My fltlli and heart faileth (as all p f^ ??• 2$, vain outllde comforts will;) but thou art the ftrengtb, the foiid fock of my heart, and and my portion for ever. Count Goidasduft, and then God will be nisyin ^DD fiver of jlrength to tbee,SccGrotinsin Job 22.24, 25. hewn.

And therefore to all poor deluded fouls, that are gulled and cheated with thefe mining (hells, thefe painted Sepulchres that Matth. 23.27, feem to be what they are not, but what they are Cas our Saviour * 8 -faid of them) they appear not i bt that mcflage fent which Eli- Lu k e lI - 44> jah did to Abaziab> Is it hecaufe there is no God in Ifrael, that thou 2 Kings i.$>6. haft fent to Baalzebmb the God of EI{ron ? Is there not that in the true God which can really and fubftantially fatisfy you, that you betake your felves to Baalzebub, fuch Gods of flies, fuch vain nothings > oh knock at the head of fuch empty veffels, and hear how hollow they found > fet down cyphers at the foot of the Account under all fuch Items. Leave orfto feed on wind, and to fiH^f-12 « '• our bellies with the eaftwind, which will rather gripe and wring Job 1 $. 2. than feed and fatisfy us, and for any fubftantial real good to be had by them they are but Tanquams-, are but as z/they were what they feem to be.

And therefore let our carriage to them be accordingly, Ktjoict in them as if we rejoiced not^ and ufe themfo as though we ufed them not) forelfe we (hall abufe them, 1 Cor. 7. 30, 31.

But on the contrary, really and in good earneit betake we our felves to Jefus Chrift, that what others have in thejhadow we may have in the fubfiance t as what Nebuchadnezzar faw in a dream^ Van* 2* Daniel faw in avifion^ Dan. 8. 1, 2 } 3. And therefore as you may obferve when other Countries traded with Tyrus in other commodities and many of them fuperflui- £^.27. tieSj Judab and iheland oflfraels trade with them was in the il pie commodities of Minnith and ?annag* honey and oyl and

B b balm^

!8<5 SERMON XIV.

balm, in the fubftantial neceffaries for man's life. So whileft others feck (hells and cockles on the Sea-fhoie, let the wife merchant feck KetKvt (idL$yct.e)-TdL< goodly f earls, Mutth 13. 45, and when he hath found Ivct ToAvl^oy, that one of greatefl price, v* 46. even Jefus Chrilt, let him deal for That, and rather fell af/than not buy it. Sohehimfelf counflleth the Church of Laodicea, which was taken too much with glittering outlides, to buy of him gold tried in the fire, Revel. 3.18. that is to be had in him, which is folid in it felf, and which we may fubftantially live of. Oh when (hall we be To wife as to lay alide our falfe fick appetites to other fli(hy poyioned Gates, and once to hunger affer and to feed heartily on

7/4,55. 2. the bread of lifes on that which is really good, that fo our fouls may delight themfelves infatnefs > to be no longer flitting from one temporary empty contentment to another, bur by fully clofing once with Chrift we may fas it is in the Text; inherit fub-fiance*

Vfe 2. Bur this is not all; there is a further fin and contraiy duty.

2. Sin and whici this Truth calls upon us as fadly to take norice of. For if

Dut y« in Chrilt there be fuch real and fubftantiaI worth and excellency,

our fin and mifcarriage will not only be \1\0urmi\lake. of the ob-, jett, in our making choice of other empty vanities before him or inileadof him, but alio in our not anfwering this his fubjiantial reality in our heart and life, though wc (hould have pitched upon him, and made our choice of him.

And the contrary Duty in the General is, that as Chrift is fub-ftance, fo we look to it that we anfwerably be fubjiantial Chrifii-ans, i. e. really, feriouily, and in good carneli godly : not contenting our felves with a form of godlimfs, and mean while wanting, or denyingthe power of it, 2 Tim, 3. 5. that we be as folid grane, and not light empty chaff on Chriit's floor, nor bare No-

*Jobn$,id. minals, but Reals, that what the Apoftle faith of Love> may be be faid and made good of our whole Chriftianity, that it be not in word and in tongue, but indeed and in truth. Again I fay it, that our care muft be that as Chrift here promifeth to makg us inherit fubfiance, fo we prove real, folid, fubjiantial Chrijiians* And for further difcovery and direction herein, I (hall briefly touch upon fome particulars in reference to

1. Our underfiandings and Judgments.

2. Our hearts and affections.

3. Our outward Conversations in our words and profeffions,

behaviours and adHons*

And

And firft as to our Vnderfiandings and Judgments, I name only two particulars, which come crofs to that folid reality which (hould be in a fubltantialChriftian, and is really in Chrift.

1. A weak doubtful hefitancy, andefpecially a more Ioofe and profane Scepticifm in the things of God and Chrift. The former is to be more pitied in weak or young Chriftians, upon whom the fun of Rigbteoufnefs is not yet rifen to any conilderable height, or not (hined out in more full brightnefs, and then it is the early dawning or darker day : tanquam in re crepera, they are doubtful and (tumbling in the dark, have not their fenfes exercifed to Heir. $, 12, difcern, fo clearly to apprehend, or fo folidly and refolvedly to l h *4« judge and conclude, and foare fubjed to waver and doubt with thofe two Difciples, ^c«< ^ rihTri^opiv, we trujiedtbat it bad been Lu%e 24. 21. be : Thefe, I fay, are to be pit tied and helped.

But as for Pyrrboes Scholars who abound every where in this loofe age, thofe <rM*ltKol, anoznltKo}, who will refolvedly affirm or determine nothing but to doubt, and query, and queftion all, not only in Fb lofphy, but in Divinity, and that in the moll folid and fubftantial points of it, as the Soveraignty of God inbis Decrees and Providence, God's free grace if it feem in the lea(i to intrench on our free will tbt imputJtion of thefirfl Adam s fin to our guilt, and of tbefcond Adam's rigbteoufnefs to our Jujlification^nd the like, in which the tru^ Believer hath the molt tolid foundation of his moll eftablifheci puce, *nd therefore with him are amongft thofe •jrgfAM^ipofw/xii'cc, moji furely believed-, and moft firmly built Lu^ei»u upons for iueri i lay, as do thus, aw*]*. Ktvtty. and queftion and difpute all into uncertaintits,and lb draw raft down to foxAtheifm, we (hould rtjedfc them and abhor their attempt, which would fever Ens and verum> and defpoil Chrift, in whom the Text faith, there is jUbjlantid Entity ot his infallible verity.

And therefore on the contrary our duty is, if we would be an-fwerable to hitiyo ftand faft on fo firm a ground-work j and as he 1D1Q "flpiCi OK a founded foundedjhne.Lapis fundatifjtmus,* moft#*<*3* i^» founded Corner-ftone, and a moft firm foundation, io he experts that we (hould grow up to that ^Aw<£?poei« both yv^icai ) Col* 2.2. and nfeias, Hebr. 10. 22. and e^ri^©-, Hebr. 6. 11. the full affu-rance of knowledge as well as hope, and faitb % that we be not carried E P^ e f 4* "4* away with every wind of Dodci'mc j or be led away with the errour of the wicked, falling from ourfiedjafinefs't but be firmly built on 2 Pet, 5.17. fo fubftantial a foundation, and efpecially in fundamentals to be confirmed, refoived, folid Divines as well as Chriftians.

Bb 2 2. A

2. A Secood particular as to our underftandings which fuits not with this Jubflance in the Text, nor that anfwerable fub-jlantialncfs that fhould be in every true Chrijiian^ is when the whole or main fubftanceof all our Religion is in taking up and maintaining Tome Notions and Opinions, and it may be iome new lights and high fpeculations, concerning which we are not (as the Scepticks were, in the former particular) at an indifTerency, but prefs tbemxcitb utmojl intention, as if in them were the marrow, kernel, the very heart and fubftance of allgodlinefs, as in truth it is the whole of many ofthofe who now mo ft pretend to godiinefs, who by being of fuch or fuch a Seel, opinion or perfuaiion do meafurc jheir own and others Saintlhips, like them, i Tim. i« 4. who gave heed to fables and endUfs genea-bgies 9 doubting about queftions, and oppositions of fcience falfly fo calUd) 1 Tim. 6. 4, 20. which is far enough froii that laying up a good f)lid fubftantijl foundation, which the Apoftle exhorted to in the verfe foregoing. Were the bare knowledge and con-fcffioil ofmoft folid truths fiiificient, Satan may go for a Saint* But if the whimfies, and airy or fiery fancies of weak or hot heads may go for found and folid Religion, it would be a very thin empty frothy thing, not this fubjiance which the Textfpeaks of. The Aflronomers Vbtnomena in heaven may be of fome good ufe, but fuch in our brains will never light us thither. Let therefore Cafaubon En- f uc h Spanifh Alumbradoes or Englifti Illuminates pleafe them-ib*fi4fmefk f e lvesin fuch fantaftical attainments. On the contrary let it be the care of every one that would prove a fubftantial Chriftian, by all good means to attain to a folid judgment of faving truth, and not reft there neither, but becaule Tbeologia is not fclentia fpcculativa but praftica, aud becaufe in Scxipture-ufe verba fen fits affettum & effeUum connotant, words of knowledge and fenfe imply arTedion, and Divinity is an art of living, and not only of bare knowing, as many or us as would be folid Divines and fubftantial Chriftians, (as the lamenting Churches eye affefted her heart, Lament. 3. 54. fo) let our knowledge effectually prefs onto earncft afTedtion, and real action, which leadeth on to the other two Heads before mentioned. a> 2. And as concerning our hearts and afte&ions, two things

alfo either fall fhort of or come crofs to that fubftantialnefs which is to be expected from them, whom Chrift caufeth to inherit fubftance*

1. The fl*ft is a weak faint liftlefnefs and deadnefs in the outgoings

13'

goings of out fouls to Chrift, an heartlefs velleity, a wifhing and a woulding,rather than any true and hearty willing: Balaam's tvijhes, Numb. 23.10. the (laggards defires, half defires, which in Gods account are p^. 21.25. none i as Gods people when with a weaned remifnels they clofe with the things of this world, they rejoice as though they rejoiced not, 1 Cor* 7. 30. So when our defires and arfe&ions to Chrift do fo freeze in our bofoms, they come fhort of this #1 this Eji in the Text i they are, and they are not. When we fay and profels that Chrift is fuch folid food, his flejh, a*n0<& £{&/£ meat indeed, and we bring fucbflafhy defires and fuch faint appetites to him, what do we but make men believe that either he is not found food, or at leaft that we have but lick ftomachs > He not fubftance, or we not fubftamial Chriftians ?

2. But Secondly, There is another diitemper in this kind, which wanteth not for ftrength, but yet in fubftance. The wind no folid fubflantial body, yet may be very violent and impetuous ; fuch a flatulency there is in many mens fpir its, which makes a (hew of a great deal of real zeal and ftrength of affection for God and Chrift, and yet is nothing but an empty fwelling tympany, an impetuous violence to profecute our own defires, opinions and wayes, and to bear down whatfoever rather difplea-feth us than what ofTendeth God. Such was Jehus zeal, ^nd 2 Khgi l&i \ the Ruler of the Synagogue his indignation-) and the more to difc 16. cover the unfubrtantialnefs of it, it's ufually not about the £4.1«t M 3 f M* fvliecuT* top* the weightier things,of the law, and fuch as concern the fubftance and power of godlinefs > but about circumftances and externals, or other lefs and lighter matters, as it was with the Fharifees about their Mint and Anife and Phylatkries, and fo now is with the Papifts about their Ceremonies and Traditions, and with many amongft us about fome niceties in Church government and outward forms and other curious Pun&ilioes, which are at a great diftance from the heart and foul and fub-ftance of Religion. Here we have heat enough and too much, a feverifh heat but not kindly and natural, fire, but fuch as proves wild-fire,makingablaze in lighter ftraw,butiuch asputtethallinto a combuftton. Oh beware of fuch.a dangerous miftake, as to take the violence of an unmortified paifion-for ■ the power and fubftance oifaving grace*

And therefore if ever we would attain, to folid and fub-(kntial evidence of it, our contrary care and effectual indeavour muft be

1. Con-*

•ipo SERMON XIV.

i. Contrary to that coolnefs and indifTerency of our afTe&ions toChiiltto rife up to more ftrong and carneft cufgojngs of our Souls after him, iuch as the Scripture exprelTcth by hangrings and tbirjlings, and longings, breathings breakings, panting*, and faint-ings after God \ not a faint nefs of indifferency , but a fainting upon our being fpent in eagereit purfuits of what we cannot fully overtake, that it cometh not to I am and lam not, but as Chrift Exod. 3. 14. named himfelf I am, fo with truth and reality I can eccho back again and fay, Lord lam, I ami really and in good earneft with ftrongelt bunt of my Sou), I urn for thee, and fo indechnably and earnclily move towards thee, that I (hall not be quiet till I reft in thee. I do not meafure fubftauce by quantity, nor judge of truth of grace by the degree i though fome now will needs wholly place it in it. There is the true elTence and tubltance of a man in a weak Child, and weak delires after Chriir may be true and fe-rious, if this weaknels be occafioned from other hmderances, and not from an indifTerency, but iiill giving Chrift the Sovereignty. But yet fuch weakntfs fhould nor be refkd in, bur over-grown, and more ftrong and carneft workings of the heart to be grown up to, if we would have more real and fubftatttlal , at lealt more fenfible evidences of the life and power of godlimfs.

2. Nor mull we fatishe our felvcs with this. There was flrengtb enough and in fome refpe<5b too much in that impetuousy?jfw/t'tfry of fome men's fpirits, which was the fecond mifcarriage before noted. But therefore contrary to it our care mutt be, if we would have evidence of true,folid, fubttantial godiinefs,thar this ilrength of padion do not only blufter towards others, but that it produ-ceth real and fubftantial efTe&s in our own hearts, and that we find and feel it fo doing, for as they are wont to fay, that 1 alius eft fund amentum vit£ fenfuiv£, fo real felt inward efTc&s in the Soul, are furefl evidences of a true fpiritual life alfo > fuch as were before-mentioned in the dodtrinal part of this point as fubftantial and real effects and operations of Chrift in us, are to this purpole to be really felt and exprelTed by us.

A ferious and hearty making out after Chrift, indeed and in good earnefH working that really in us which Nature cannot erTed, and hypocrifte but ill favouredly counterfeit: which may evidence to others, at leailtoour felves, that Cod is in us, crta* of a truth, as the Apoiile fpeaks, 1 Cor. 14. 25. really changing our hearts, and powerfully mortifying our lufts, that we may be f not as that eylus, 2 Pet. 2. 18. but J oy%s ImvUch, free indeed,

as

as it is JobnS. $6> fubftantially fatisfying the vaft defiresof our Souls, and thereby evidencing that Cbrijth to us dAH0«; #?«*/*, not only fawce (as he is to Hypocrites, and many Politicians]) but meat indeed*

Andasfubftantially fupporting and comforting us in greateft exercifes and faintings, either in life or death j a friend in fucb ftraits, as we are wont ro fay, k a friendindeed* And fuch we ex-prefs and proclaim Chrift to be,when we can experimentally know him by his Name Iam, and find him to be All, when all elfe is nothing* though with them, Hebr* 10. 34. we be fpoiled of all other goods, yet then Cbrift makes good this his word, To thole who lo love hint, be m^ketb them to inberit fubfiance*

3. For our outward carriage and Converfation, contrary to this fubftance, is empty outiide formal Ceremonioufnefs and fuper-ficial Hypocritle.

1. For the rirlt, What a glaring fhew did the Pbarifee make in his Pbyla&eries and Tepbilims, the Pope in his Pontificalibus? What a Pageant and Puppet-play is their Mafs* and what an heap of light chaff is their Corpus Juris Canonici i And yet as of old, The Temple oftbe Lord, tbe Temple of tbe Lord, tbe Temple of tbe Lord are tbeft, in thefe and fuch like outward Cervices and circumftan-ces fuch weight laid as though they had been the very heart, and life, and fubliance of godlinefs, whileft thofe who raoft preft them were the moil real and bitter Enemies of the power of grace, and many of the people who moil doated on them were moft debauch* ed and furtheit or! from the Itali (hew of it, but (that I may ufe Tertullian's wordsj did imputatis fecrtta fuperficialibus officii* abumbrare, and although they did drink and drab, and live in all abominable filthineis, yet if they could take Sanctuary in fuch Church Formalities, which could let them alone in their lufts (miffa non mordet) if they could bow and cringe, and be ready at their poftures in the Church, and on their Death Bed receive their Maker and be ablolved, and when dead be buried in a Fryers Cowl, all was fale enough. All this only the Wbores garifb drefs, far from the Spoufcs fubftantial and durable clotbing as it's called, JjQ. 23. 18.

But I forbear now to fpeak further of this, becaufe although little do we know how foon our giddinefs and Komes Emijfaries, through God's juit judgment may again bring us to fuch vanities, for the prefent we are gotten to a quite contrary extream of all ludenefs and irreverence in God's outward fervke, as though there

were

SERMON XIV.

were no mean between arTtdred finicalnefs and right down fordid-i Cor. 14. 40. nefs. The Apoftles iv%Yi[j.ivvs $ kclIo, ra^iv might make up this fj.iya, ylay.&, this great gttl.fr and keep us from finking either into Idolatry >«and fuperflition en the one hand, or frofanenefs on tile other. But again I mult fay, Now no more of that fuperficial Cc-remonioufnefs in God's fcrvice.

2. And rather let me fpeak a little of the vizard of hypocrifie in our outward proftffion and carriage, dire&iy ojrpofite to fnbftan-tial Cbrijlianity: a iin which (as he faithj is tbeworflofalltobe accufed of by God, but the bc(i by men, who too often would pin it on the ileeve-of all profelTion and moft odiouily of llncerepro-Mttttk. 27.6$. feiTors. So Job with his friends is an hypocrite^ and Cbrifl with the Jews but a Deceiver, and as foon as ever a Cbriftian was ef-pkd^ftatim illudde trivio, 0 T&iKhs l^*8»7»j, and I wifh we might not have not only in the itreets and other places, but too often alfo in the Pulpit, the power of godlinefs wounded through the fides* and under the name of hypocrifie* But yet this falfe (In may be too truly charged on too many by better men, and I fear never on more than now in this falfe age, in which there are not more flips minted in our Coin than in Religion > and none cry out more of Forms than thofe that are greater! Formalifis. If not totus mttn-dus exercet biflrioniam , yet in our little World too too mtny prove Stage-Players, that a& parts in Masks and Vifards with a great deal of the form but a very little of the power of godlinefs » all fhew, and no fublfance; fuch fhadows ufing to be molt in Sem.6, in Pf. brighter! Sun-Chine, and in Bernard's judgment make up that T>£-91. moniummeridianttm. But I muff not here enlarge on the many

ugly deformities of fuch mens fins, and how monttrous fuch vifards make them. All that I have occafion from the matter in hand to touch on, is, what contrariety they bear to this fubjlan-tial reality which is in Chriji^ and mould be in all the true folid members of his Body > whereas on the contrary thefe men may be Horn. 8. in 1. fitly compared to Sodom s trees and fruit, which Cbryfojiom faith, adThejJal. are Trees and no Trees, fruit and yet no fruit: all in fhew, but nothing in fubftance. And therefore would we write according tothe Copy in the Text, and according to the exemplar which we there have in Chriit, our care and endeavour (hould be in our whole courfe and carriage inftead of thefe vain (hews and non-fig-nificant overtures, really to exprefs fo much of Chrift as may declare him tobefiibftance, and our felves fubjlantial Cbriftians > that Religion and Grace is not an Ide* or a vain frothy Notion 5 but a

real.

real, vital, energetical principle : and therefore to every one that tiameth the name ofCbrijl, and makes profefllon of his grace, I muft fay, Loqttere ut videam, ut fentiam* Say and do s appear and be* as Chriit faid to his Difciples, Luke 24. 39. Behold my bands and feet that it is I, handle me andfteme, fir afpirit bath notflc(h and bones as you fee me have: fo the true Difciples of Chrili may be able to fay to all beholders, and to molt quick-lighted and molt fufpicious Enemies. Come near and look, and mark diligently that it is I, that I am really my felf and what I feem for, that I am not a Ghoft or a Phantafm, or a Counterfeit, which hath not fuch real Evidences, and folid demonlhations of Chrift and his Grace, which you fee I have.

That my heart is right, when my life exprelTeth righteoufnefs and true bolinefs, Ephefi 4. 24.

That my profejfion is fincere, when my Converfation really ma" hgtb it good , and fo the Gnomon and the Clocks go both together.

That in my words and promifes (with the Apoitle^) I do not life ligbtnefS) that with me there(hould be Tea and Nay: but ac- 2 Cor. 1. 17,] cording to my Saviour's Precept, my Communication is Ej}>EjhMatth. 5. $7. That although I do not fwear, yet I am a fitbftantial man of my ^ ee troths in word, that upon it any man may know where to have me. ocm '

And in the conftant tenour of my life and carriage lam afquare man, a folid Chriltian, that notwithstanding fome lelTer variations (which the belt Load-ftone hath) I in the general point rights pretend to no more than my life makes good in a liable frame, and way of down-right-godlinefs.

Whileft I can really, vitally, vigoroully a<S for God in general and particular calling.

And if hepleafe to call to it, am enabled as couragiouily to fuifer for him, and (tedfaftly to hold fafc, tw st?%«r t??« vVoraVe^ the beginning of my confidence for fubjiance, as the word is, and Ambrofe renders it J and that unto the end y Heb. 3. 14.

This, This is to be a Chriftian indeed and in good earneu\which really and actually inftateth us in this bequeft in the Text, in which Guilt promifeth to cauje them who love him to inherit fub-ftance*

Cc SER-

SERMON XV.

SERMON XV.

ON

Prov. 8. 21.

Trun 1 ?.

That I may caufe to inherit.

At St. M4r;V< •i4»£>(/J io. 1656.

w

E have hitherto in the firft particular treated of what Chrift is in himfelf, and to them that love him. And that is $1 fubftantial reality. In the fecond we are now come to confider the Tenun and Title in which they are promifed to be feized and poiTeiTed of him, and this that other word ^njrfrexprciTeth. It is by way of free and perpetual inheritance: fo that what Solomon elfewhere faith, that Ecclef. 7. 11, j&ifdom is good with an inheritancejhzx he avoucheth to be found in the wifdom here fpoken of, both fub'iance , and Inheritance^ W I^Fmh, that I may caufe them to inherit fubjiance. And that holdcth forth to us, as I even now hinted,

i. The freenefs of it, our claim to it not being merit, or put-chafe, or felf-procurement, but only free gift and inheritance» for however to inherit often ilgnirieth in general to pcjftfs, and fo H£res and Uominus, or Herus are the fame, and an inheritance may be faid to be gotten ('by .the father) Prov* 20. 2l« yet the Child that cometh to enjoy it, neither purchafed it by his penny, nor procured it by his labour. Inheritances were wont to be divided by lot , Ezel^ 47. 22. which fpeaks God's allotment, and are now ufually either born to or by favour adapted to, and fo are Ravenellad °f the Fathers, Prov> 19. 14. not of the Child's procurement. In vocem H&redi aAvord both from Scripture, and common ufe an inheritance is in tas.Scbindler part defcribed to be that, quod gratis cedit in poflcfjionetn-

And fo it is here. Chrift and that Grace and Glory which cometh to us by him are only and altogether of mere "grace, by none of our merit or prrchafe, and therefore in this fenfeareall

faid

in ^nj.

on Prov. 8. 21. iptf

faid in Scripture to be conveyed to us by way of inheritance. He that overcometb jhall inherit all things, Rev* 21. 7.

To have all things is a great poiTeflion, but yet all by Inheritance* So we are faid to be heirs of God and joint-heirs with Chrift, GaU 3. 29} Rom. 8. 17. to inherit promifis, Heb. 6. 12. to be heirs of right eoufnefs, Heb n. 7. of Salvation, Heb. 1. 14. of the King-* dom, James 2* 5. which the Ele& (hall at laft inherit, Matth. 25. 34. Come ye blejjed of the Father, Inherit the Kingdom* That word inherit (ells us by what Title we come by it, asalfothofe that follow, prepared for you from the foundation of the world, that if fo early provided torus before we were, it was not of our purchafing, but of God's preparing, as here in the Text , 7^run , 7 that I may caufe them to inherit fubftance* If it be an heritage, it's God's caufing us to inherit it, not any thing in us that may procure or merit it.

Away then with the proud docSrine of Merit : and let every Vfe* humble foul be glad and thankful that he may have all or free gift and inheritance* And if you fay that, CoU^2\. we read thofe words «ToAii4td* T *v aiTdLTQfojtv rni Kto&vouicLs, as though this inheritance were a reward, I only fay that they are Grangers in the Scriptures, that know not that there may be. a reward of % grace and not of merit, and that the Pfalmift fpake not contradictions when he faid, Pfal. 62. 12. Vntothe 0 Lord belongeth mercy, for thou rewardeft every man according to his wnrk^, non quod mereantur,jed quia "Deus mifereatur, as Auftin fpeaks, and therefore fas Bafil obfervesj that thisctj>T*ToJV/$ is cTosvs, Ketributio, Vonum. Gods to Pf a l> 7-reward is his free gift. So in other places and in that mentioned the Apoftle fpeaking of Chrijiian fervants, he telleth them for their comfort that fuch fervants are by adoption made Sons, and See B:^a,Pi' fo inllead of the reward or the wages of fervants they (hall tz-fcatarin locum, ceive an inheritance of Sons, fo that their inheritance is not fo much a reward, as their reward an inheritance: and therefore as the word reward doth not imply merit, fo that other word inheritance doth exclude it. Our reward is our inheritance, and our inheritance is from our Birth and Sonjhip, and that is merely only from our Father and his love* We never made our felves heirs, 7°&* *• *3» but (as the word in the Text is) He cavfeth us to inherit* Here is Ep M' *' $ " no free will, outjree-grace, no merit, but mere mercy.

Indeed David often in his prayers pleads both God's right coup nefs and his own righteoufnefs* But when Gods, it's either tor his righteous taking vengeance on his enemies, or his righteous

C c 2 fulfil*

\$6

SERMON XV.

fulfilling of his promife, and both thefe fpeak free mercy.

Vide Cotitare- When he pleads bis own rigbteoufnefs, it's either the rigbtzouf

mmdtjnflr* nefs of bis caufe in reference to unjuft men, or the integrity of bis fcati<m*, pae . hcaft before Godi

r )r ' ' * But there's no merit in all this, for our rigbtemfnefs is our duty, and it's but righteous for us to perform u ? and in that re-Ipcctour very mercy \sjttjiice : \hir)^<sv\v\ is cT/xa/omw as fome read that, Mattb* 6. i.

And on the contrary God's righteoufnefs in thofe places is all

Muii in one with his Benignity and Mercy, unlcfs you will (with fomej

Ffal* $6,12, thus diftinguifh them, that bis rigbteoufnefs is in vouebfafing a§ much as bepromifetb, and his mercy, in giving more, and iuch it is even to them who may feem to be molt deferving. So David, when he had thankfully acknowledged that God had recompenfed bim according to bis rigbteoufnefs, Pfal. 18. 24. immediately in the 25. verfeheadds, with the merciful tbou wilt jhew tby felf merciful* He doth not fay juft in giving him what he deferveth v but even with the merciful, who might bid the finreit for merit, thou wilt frier? thy felf merciful, i.e. in giving what thy mercy freely vouchiafeth, not what even his mercy can julily challenge. And therefore (to put an end to this particular J let us ail, the

Pfal. 85. 7. beft of us all pray and fay with the fame Pfalmilt, fhiw us thy

mercy 0 Lord, and grant us tby Salvation* Whatever we are, God

fheweth us his free and great mercy if he grant us his falvation,

fo here in the Text> this caufmg of us to inherit holdeth iorth to

1 us firft xht fretnefs rf the conveyance*

2* The perpetuity of the ettjoyment*Thzt was fufficiently implyed in the former particular, for the more fubflantial things are, the more lading they ule to be. But if wi;hal it come by way of inheritance, that fpeaks it to be more than an ordinary gift, or the portion of the fons of the Concubines, more than fpending-money, or what perijbetb in the ttfe of it; more than a moveable or an Annuity, it's a perpetuity, an Inherit ancebdng that which de-

Firmap-jftffio. fcendeth fiom Father to Son, from one generation to another, that which a man liveth on, abides by, of all elfe can leait in-dure to be thruft out of, as we lee in Nabottfs example, 1 Kings 21.3. and find by our own experience. So the law was Ifraels inheritance, which they fhould always obferve, Veut. 33. 4. and io was the land of Canaan, out of which they fhould not remove,

Levit. 18. 28. 2 Sam- 7. 10. Indeed by reafon of their fins thatgood land hath

20,22. fpcmd tbem ant, fo that according to that threat. Jer* 17- 4.

tbty

they now difcontinue from their, heritage, fuch prodigals were they, and fo are many more like them, and fo vain and unusable are all outward enjoyments that even inheritances prove not/ perpetuities* But this in the Text doth : And therefore Mercer thus rendreth the words, Vt htreditarefaciam effepcrpetuum. This fubjlance here promifed is an enduring fubjlance, tithr- i.o. 34. This Inheritance is forever, Pfal.^j. 18. is kkh^voijlU a<p§d§r&, eft'iayl®-, dy.d&.vlQ', incorruptible, undented, and that fadeth not away, that which cannot be corrupted from without, nor decay from within, and fo every way incorruptible, and moreover is re-ftrved in heaven for us, and we by the power of God through faith preferved and fypt to it, 1 Pet* 1. 4, 5. More could not be faid for its liability in it felf, and for our fure and indefeizible eftate and intereft in it. An inheritance fetled upon us by God the Father's Eternal Decree, Matth. 25. 34.

Purchafed for us at a very high rate by Chrift, whohimfelf is Heir of all things, Hebr. u 2. and therefore if we claim under him, our Title to it is ftrong and fure.

And we kgpt in pofiflion by the fpirit of God, and this as he is the Power of God, 1 l } et. 1. 5. and therefore no fear of an Ejeclio Firm** No caufe of a diftruflful defponding fear, either ot the decay of what is fo fubftantial, or of being caft out of this inheritance fo purchafed, fetled, and maintained with all thefecurity of H.aven, and the diftind and ye^ joint care and work of all ths Perfons in the BleiTed Trinity.

Away then with that uncomfortable Dodhine of the Sainfs Vfe r» Apoftafie which would make their Inheritance moveables, and disinherit the heirs of life* But BlciTed be God, who (according to the former particulars) hath fo fetled this inheritance, that the intaiJ can by no craft of man or Devil be cut off. Though the fer~ vant abideth not in the houfe for ever ', yet the Son ("the heirj abi-dab ever, ^0^8.35. what's ours (as duties and performances) may be intercepted ; what is of God's common bounty fas good things of this life, and common graces) may be loll; what are his fpecial largeiTes as accelTories, (as feelings and enlargements) may fail ; but the fubjlance and inheritance abides and remains inviolable. When leaves fade or are blown off, yet the fubjhnce, I\a* 6. 13. the root, Job 19.28. remained). Bat not to go out of the Text, to. inherit fubjlance, are two very great and throng words. Subjlana and inheritance fpeak Perfeverance*

But it were well if our lives did fpeak as much too, and that on fyfe 2 .

the

the contrary the defperate ApoAafies (after profeffionj of fome that were never found, and the woful decays of others that were more fincere, did not aftord men of corrupt minds a Topick head of arguments to impugn and (hake the fetled liability of God's Peo-2 Sam. 2. 23. pits Inheritance. Such AfaheVs and Amafa^s, wallowing in their 20. 12. blood, makf many ftand ftill> not knowing what to fay. Wo to

them by whom fuch offences come-> which (hould make us the more watchtul and careful to maintain this our belt inheritance. Young Heirs want not ufually fuch as would either gull or thruft them out of their inheritance. We live in fuch times of .eirour and danger that the heirs of life had never more need than now to look to it that they be not wiped of theirs*, whofe care therefore Pfal. i5. 6. (hould be to take view of their goodly inheritance: and if it be Chrift and his Truth, and Grace ; and Heaven, then to look to it, that neither by fair means nor foul they be either cheated or more Ephef.4. 14. violently thruft out of their freehold , or any part of it. Ihe Col. 1. 18. Lord forbid it me } that I Jhould give the inheritance of my fatbi rs 2 $ohn 7. 8. mtQ j/^was Nabotb'j anlwer to Ahab } who fpake and offered fair e * 5 ' "• to get it from him, 1 King. 21. 2, 3. And let it be ours to any (whofoever they bej that with faireft words, promifes, or pretentions, would cheat and bribe us out of this our Intereft. Now the Lord forbid it to us to fell our birthright with profane Lfau % to part with that inheritance which our Heavenly Father hath pur-chafed for us with the blood of his char Son. -

And for outward violence our times are not fo fecure, but that although this our inheritance cofi; us nothing in one kind for the ■furcbafe, yet it may coft as much to kfeppojfcjjion. And what Contends, Suits, yea riots and tumults, often are there to fyep pojfcjjion of earthly freeholds and inheritances? I am far from endeavouring to raife or foment outward ftirs and tumults, but yet I am fure this inheritance I now fpeakof is of infinite more value, and challenged"! proportionably more ftanding for in a way of God, and therefore I^o^.sf, Heb. 12.28. K&li%v[j.c V , Hebr. 10, 23. nay ifliya-(j.ivy lit. 1. 9. if we have, let us bold, and that fa\\, and mat againit all violence that would wrelr out of our hands fuch a treafure. Whatever elle we lofe, be it efrate, liberty, life it felf, which are but circumilances, accciTories, yet let us not part with Chriit,his Grace and Truth, which is fubftance> and Inheritance* De Faradif* And therefore fas Ambrofe obferves out of Gen. 2'. 15.) Adam had ^^.4. a double task in Paradife, operari & cujlodire, to work and keep :

£0 let it be ours in managing this our inheritance to which we have

t a better

^

on Prov. 8. 2T. ipp

a better Title upon better promifes, that we both get and kgep pof fiffion. Let no man beguile you of your reward, faith Paul to his Colojftam, Cap* 2.18. Hold fafi (Taith Chrift to the Church of Philadelphia) that which thou haft, let no man tak$ thy Crown, Revel. 3.11. Let no man gull or thruft thee out of thy inheritance fay I. It is God in Chrift. And therefore refolve with Afaph •when heart and flejh fail, that Hejhall be the firength of thy heart, pf a i tt $, ** and thy portion x and that/jr ever,?faU 73. 26. It is his word and "Truth, and therefore Contend for it, Judev. 3. with David tah^ it an heritage, and that for ever., Pfal. up. 111.

It's his Grace, and therefore (land to it, perfevere in it, aaxo-*!**«* x) « x'wiJMK&i, Revel. 2. 3. how elegant the expreflion! But how much more pleafing to God is the thing ! In vindicating and fecuring this inheritance to labour without fainting : to continue the fuir, and to hold on the conflict without ceatiog. So two of the belt of Gods fervants in either Teftament expreft their practice and refolution by their, I have done, and I do, I have and I will. I have fuffered the lofs of all things f&r Chrift, and I do count them dung, faith Paul, Phil. 3. 8. and one thing I have defiredof the Lord, zndtkat which Iwillfcek^ after> faith 2 Sam.6, 21, David, Pfal. 27. 4. Oh that our goodnefs were not as the morn- 22. ing-cloud, but as the morning-jun, that, asCEiriftand his Grace is ****• 6t 4* inheritance, aneverlajling inheritance, fo we might cleave faft Pro » 4* l ®» to him,and enjoy him everlatfingly. An Inheritance, when had, do not part with him.

And upon the fame ground, as fuch, let us prize and chufe him. Vfe 3. Let other things have their due value as they are Gods gifts: But let Chriit alone be efteemed and defired as our inheritance, Job 17. 11.

The thoughts and defires of the heart are called ^ rWiniQ the poffejftons of the heart, u e. that which the heart is poiTcfled with. Such pojfejjions Job there tells us may be broken off, and we from them. Such thoughts (though mjHW gay, glittering ones y as the word iignifiethj may perifh, Pfal.-146. 4. and fuch *fe-fires (though impetuous ones) may fail, Ecclef 12. 5. And all fuch things which we have fo firmly rixt our thoughts and de-fires on, rnay either fade of themfelves or be taken away by the violence of others. Su.clcilnheritanc.es we may eafily be caji out of, as the Prophet {peaks of fome who opprefs a man and his heritage, Micah 2. 2. and the lamenting Church complains that their inheritance was turned unto ftrangers, and their houfes to

aliens,

a Cor. §. r. fiebr. ii, 2$.

Hebr. 6. 18. iThef.i. \6.

Pro. ii. 29.

Prp. 2g. $. See Carf. wriibt inlj' cum.

SERMON XV.

aliens, Lam. 5. 2. The mo A ancient Mannor houfes may not prove Manfions \ but time or violence may rwitfe them. Tfo Houfes of Ivory jhall per ijh, and the great houfes (hall bave an end, faith the Lord, Amos 3. 1 5. We have need therefore of fome btttQi foundations t of a building not made with hands ) eternal in the heavens* y

Tie a fures, cfpecially of/Itf, are but *&**&&§. laft but for a fea-fin: flowers that foon wither in our hand. And although in our vain wanton youth whilft we enjoy them, we promife our (elves ver perpctuum. and if we might but continue to enjoy them, fo brutifh are we that we could be content to have no other, no better inheritance > yet zfummers fcorching beat of many inflamed lulls ofyouth often on the fudden burns them up, or an Aw iumns decay in after-times withers them, or to be fure old ages winter froji will at laft quite kill them. We had need therefore of fomcthingthat is more folid and lafting, and which will afford us ftrong and everlafting conflation*

Should honour and efteem and applaufe in the world be that which we would make a portion of, this were but to inherit the wind, as Solomorfs phrafe is, the wind of anothers breath or applaufe, and fuch wind continueth not to blow from the fame quarter always. Unliable would that houfe be which is turned about like the fan or weather-cock on the top of it, as feveTal •nay contrary blalls of wind blow it. Indeed Solomon fpeaks of the wife mans inheriting glory », Prov* 3. 35. and the honour and fame of fome prudent pious men continueth longer than them-felves, and defcendeth as an inheritance fometimes to their po-iierity. But how often is it buried with them or before them ? or afterwards obfeured by their orf-fprings bafenefs ? Such an inheritance is loon fpent, unlefs by taking hold of Chriftand Gods Covenant we fo gain an evertajling Name that fljall not be cut off, If a* 56. 4, 5.

Riches alfo are not for ever* but makg to them fives wings to fly away lik$ Eagles, fo that either we never with all our ha lie overtake them, or when once had and enjoyed and afterward rlown away, we are never able to recover them, fo that we havenorea-fon tocrufe our eyes to fly on them (is the word there isj which fo fiyfrom us*

And doth the Crown endure to every generation^ Prov* 27* 24/ Remove the Diadem and take off the Crown, 31^1 8*7 H&t this ft alt not be the fame?, I will overturn; overturn, overturn it, and it

fiall

#*// be m more, faichGod by his Prophet, Eze\. 2r. 2<5, 27. Our knowledge and experience hath told us that even hcredita-ty Crowns and Kingdoms may be removed and alienated.

And how mould this therefore alienate our affections from fuch moveables, and make us lay more fure hold on Chrift, upon whom His Crown flourijheth , ?fal* 132. 18* is not a withering garland \ is j'\dfiance, and an inheritance that will abide by us, will live, and on which we may live for even As therefore he is faid locbufe the inheritance of bis people for them, FfaL 47. 4. O that he would once teach us all to chufe right by making choice of hims that we had fixed everlafting thoughts and de-fires of this everlafting inheritance, as it's called^ Hebr. $. 15. Thefe are the fure mercies of David. We that are wont to be ib if a , $ , -careful to make fure other eftates and inheritances to ourfelves and children and friends ', O that we were fo good friends to our felves and them, as to take more care to afcertain this which is incorruptible, undefiled, and which fadeth not away*

Which if once fecured, Happy, for ever happy we becaufe we yfi 4. are made for ever* Subftance and inheritance (as I faidj are two great words, which may prove very (hong fupporters of the mod broken arms. How well and comfortably dofomeliveon Annuities'tint laft but for a time.' but how much more contentedly and joyfully doth the heir on his inheritance, which if he do not prodigally wafte but husband, will prove a perpetuity *

But what abundant fatisfa&ion may this be to the heirs of life, that whereas all other earthly inheritances will be certainly con-fumed if not before, yet at the laft day, when the whole earth and all the work/ that are therein Jhall be burnt up: yet in this their 2 p f t. z, ro. everlafting inheritance they are provided for to eternity. Eternity, whether you look on the black or bright fide of it, is a matter of faddeft confederation. To go at laft either into everlafting p«-mjhment, or life Eternal, Mattb. 25. 46. On the one fide the worm that never dieth, and the fire that never goetb out, may ftartle and affright the moll fenfelefs and obdurate (inner > but the fure poifeflion and everlafting inheritance of everlafting righteoufnefs here and everlafting life hereafter, is that which cannot but adminifter ftrong and everlafting confolation to the pooreft weakeft believer. In this vaft wide common of eternity which they can find no end of, they may be loll as to their thoughts, but *

it's well that they are favetf ( though) becaufe it's in their own

D d inheritance*

inheritance. Well may they fay with David, the lines an fallen to we in pie afant places, I have a goodly heritage, Pfal. 16. 6. What content do men ufe to take in their inheritances , continued to them in fo many and fo many dtfecnts from their great Ancefiors!

Anfcnius. Salve b£tedi)lum tnijomm regna meorum ^uodproavus, quod avus,

quod pater cxcoluit. Though not Regna, but btrediola, though not Kingdoms, but farlelsmatteTS, yet if our fore-father's inheritance, it's that which as we much let by, fo we take very great content in. And how much more may every heir of life in his } whether continued in his earthly Progenitors feveral defcents or no, jet an inheritance provided for him by his heavenly Father from eternity, Mattb* 25. 34. and continued to him to eternity, v.4.6. that he (hall never out-live his means as the Prodigal did,

Hd. iz. 8. nor out-lair his inheritance : becaufe it is Chrift, who is ycfterday and to day and the fame for ever. Subftance ! there is (olid comfort. Inheritance] There is everlajting confutation* He may now add and fay with the young man in the Gofpel, What lacl^ I yet ? Is there, Can there be yet any thing wanting ? when the Commodity is fo 1. fubliantial, 2. fo lading ? No. If you add but a third to thofe two, That there be enough of it V and that the following part of the Text adds. In Chrift there was (we have feen)

1. Solid Reality. He is »?. fubjhnce.

2. Perpetuity. It's^.l l ?VQn'7, In him we inherit fubilance. To both which is added in the dole of the veife.

• 3. Perfect fulneis and plenty.

And I will fill their Treafures.

Two very full words. Ireafures fpeak Flenty,znd Fulnefs fills up to the Brim,and leaveth no vacuity : and therefore well might the Apoftle fay, fe'ji iv aVnj ^i^K^a^vot, Col* 2. ic. that wcarecflj*-fleat in Cbrijl. If this here in part be meant of the fupply of outward mercies, it's that [jiil^pvv^iKxvvo^ivovy Luke 6. 38. the over-

2 Cor, 9. 8. meafure running over, that by him we may have always aU-fuff.ci-ency in all things, as the A pottle fpeaks: but that which abundantly furTiceth a godly heart, and is here chiefly intended, tfiall fuffice

Efbef. 1,3. me now to treat of, and that is, that mZta. iuhoyia, Kvivp&lm) h

'TQiiw&yUtslvx&s'Vi * uat All of Spiritual blejpngs in heavenly

places.

places, which are in Chrifl: which he mod plentifully imparts to them that love him* Concerning which he doth not here fpeak over when he faith, he will fill their treafures* The more full clearing whereof will be too great a task for rue to difpatch in the remnant of the hour. Suffice it therefore for the prefent, Vigitum adfontem, to (hew you in how full a current the itream is likely to run : or how full the Ciftcrn will be, (hewing you how full the fountain is. And fo it will be a Vemonjiration, a priori, of Chrift's being able perfectly to fill us , by declaring that he is abfolutely, compleatly above meafure, full in himfelf, there is no doubt but that he will be able to fill our treafures', In whom are hid all the treafures of wifdom and knowledge, as the Apoftlc from his own experience bears witnefs, CoL 2. 3. In Chrift are hid (Trom * Strangers) but mod fafely laid up (for believers) Treafures, and that's a great deal, but all treafures is as much as can be, especially if it be not only of wifdom and knowledge , but of all grace, and whatever may fill and enrich us. For that the Apofile had faid in the foregoing Chapter, v* 19. \v *utJ ivMrnai ma-v to ^Kn-{up*, KofloiMfat. It pleaftd the Father that in him all fulnefs Jhould dwell* And more could not be faid, nor more fully to make our joy full.

1. Here is Thfyap*, Fullnefs, no emptinefs > nothing wanting.

2* An indwelling fullnefs. Not irct£pi)ui<rcu but KolotKn^cu, not as fojottrning in a moveable tent, but ever abiding as in an everla-fting manfion : not as the Prophets who in thofe extraordinary illapfes were full of power by the fpirit of the Lord, as Micah fpeaketh, cap* 3.8. which yet lafted not always, but like the fea, which is now up in a full fpring-tide, and ere long finks down into a dead low water. But this fons perennis, this ever-living fpring retainer.h its conusant fulnefs in the dryeft fummers. This following Koc\ £oeth along with the Ifrael of God in the tCor.io'.q. droughtieft wilderncis. Hagais bottU now full,ere long may bcempty^ Gen* 21.15. Elijah's brook now overflowing may after a while dryup^. 1 Kings 17. 7.

The Creature like Naomi (and that name fignifleth. pleafant-nefs) the moil pleafmg and promifing creature (like herj may gooutfnlli and return r.mpty, Rmh* . 1. 21. But as in Chri(ts/?re-fencvth.ere isfulmfs of joy So at his right hand there are rfiJ HlQ'yj Pfal*i6> 11. pleafkres, for evermore* 1, Fulnefs* 2. an indwelling, an eveila-11 fttlwjfu

D d 2 3. And

ao 4 SERMON XV.

g. And this from an luJW* from the good pkafure of God the Father, which never faileth in what it deiigneth.

4. And to make all compleat, There is a Note of univerfa-lity added, «r*y ^Ki^^^Mfulnefs dwells in him. AlUioi kind, and All for degree. Nothing wanting, no meafure defective in him to whom the fpirit was not given by meafure, John 3. 34. It's othervfife in* the moft complete creatures, The head may be full of notions, and the heart empty of grace, and the (ame Chriftian who is eminent in one grace may be very defective in another. In nature, cminency in one kind is but to compenfate Col. a. 11. the defeU in another. But in Chrift, who is All in All^ is All fulnefs*

Flenitudo fontis, thefulmfs of a fountain, which notwithstanding alt the water it poureth out, is (till always full, though not of the fame individual water, but of what flowes in a continual fucceffion.

Flenitudo folis, the fulnefs of the fun, in which the fame light abideth always, which though it may be over-clouded and e-clipfed, yet not extinguifhed ; but fo as after fuch overfhadow-ings fhines out in more full brightnefs : as Mr. Feacoc\ after a fad hour ofdarknefs that had been upon his fpirit broke out into that Divine expreffion, thefea is not fo full ofwater , or the fun of light, as God is of goodness in Chrift*

Nay, Flenitudo Veitatij, thefulmfs of the God-head, Col* 2. 9. of the whole Divine nature and all its properties and Attributes, which being infinite cannot but infinitely more than fill up our greateft vacuities and emptinefs.

But this leads me to a more particular view of this fulnefs of Chrifi : which may be confidered either, i. in regard of his pcr-fon, or, 2. of his offices*

1. For his Perfon, if we conilder it either quoad gratiam uni-onis, or gratiam hahitualem, either the Divine Nature aiTuming the Humane into the fame perfonal fubliftence, or that Grace, which thereupon is from that Divine Nature communicated to the Humane for its complcat accomplifhmenf, there can be no kfs in one Chriji than All fulnefs and perfection, in himfelfand for all fuch as are united to him*

1. For his Nature, The fulnefs of the Godhead dwells in him, and that Bodily, CoU 2. 9. i« e. not as in the more empty fha-dows of the law, but fubftantially, perfonally, that the fame Perfon who is Mani> God alfo, and that Manhood affumsd into

the

the fubfiflence of the Godhead, John 1. 14. the word was made flefh, and then we beheld his glory as the only begotten of the Fa* ther full of Grace and Truth i that it's God who laid down his own blond as a price, of redemption for us, Ails 20. 28. and that evety way makes a fupply to us. And then, how full mult that needs be? He would have us hungry: But he is too greedy, whom an Alfufficient Cbrift cannot fatisfy. That want is more than infinite, which an infinite God cannot make up* Do not I fill heaven and earth ? faith the Lord, Jer. 23. 24. And cannot he fill thy heart > For certain Jefus Chrift, who is God over all, Rom. 9. 5. All in All, Col. 3. 11. is able to fill all in all,Epbef. 1. 23.

2. And this leads to that Fulnefs of habitual Grace which from the Divine nature flowed into the Humane : Not as though the effential properties of one Nature were communicated to the o-ther, and fo his Humanity were infinite, omnipotent, or omni-prefent (as the Vbiquitaries would have it) but that the fpirit was given tohimfo abovemeafure, John 3. 34. that he became fuch a Fountain of Grace, as was not only full in himfelf, but overflowing to the full fupply of all believers. And this Grace in him (though but a created quality and therefore not properly infinite, yet) foasnot limited to any kind, or degree, and in that fenfe in a manner infinite.

And this grace was/a// not only in reference to Him, and His fiate and condition: for in that fenfe Mary is faid to have been m

full of grace, Lukg 1. 28. and Stephen and Barnabas, fall of the Holy Ghojl, Act. 7. 55. 11. 24. namely as they were filled fo far as was requiflfe to that condition and fervice, to which God called them.

But Chrift who is faid to be full of the Holy Ghojl, Luke 4* *• and full of grace and truth, John i. 14, was full alfo in reference to the Grace it felf, in that it was in him in the greateft exten-fion both for Kind and Degree, which the Bleffed Virgin, and the pirfeUeft Saint fell (hoit of, as not necejfary to their place and employment^ as it wa$ to Chrifij > who as he was in himfelf, God-Man, fo he was to be Head to all Believers, and Fountain and common principle of all Grace in them all\ which neceflarily required it to be a compleat over-flowing fulnefs. And this leads me off from this fulnefs ofChiift in reference to his Perfon, to

2. That fin the fecond place) which concerneth his Offices* To which> as God called him>, fo he fully furnifhed him, that he

might

SERMON XV.

might as fully execute them, and fo fulfill all righteoufnefs, Maith. Exol 31. J, 3« 3. i$ a-s Bczaleel when called by Nan e was filled with tbefpirit to prepare all the worl^ of the fantlu try : and amongft the refl this V. 5. was one, in cutting of ft ones y nfc7p7 t 0 f t t them , or fill with

them, as the word figmfieth : which were therefore called D'nVq ^nx Lapides impletionum , Exed. 25. 7. becaufe fuch precious jiones fo let by him did fill up the Pales and Ouches which they were fet in. Even fuch a Bizaleel was our Etwwj««e/,compleatly filled with all grace for the rearing up and perfecting of God's Sanctuary : and his fo many offices were as fo many Vales or Ouches of gold, in which were fet all thofe mod precious graces and abilities of the fpirit, as fo many QWQ ^DS moll precious filling •Jiones : by which he mod compleatly fulfilled the whole work of his Mediatorfhip and of all his Offices.

They, you know, were three, of Prophet, Pried and King : and he abundantly furnifhed with futeable Grace perfectly to fulfill them all.

1. As Prophet. In him are hid all the treafures of wifdom and knowledge, Col. 2. 3. whereby he is mod fully able t© enrich our empty Heads and Hearts with that faving wifdom which is able to tnakg us wife unto falvatioiu And if limothy by being much in Paul's Company, came thereby fully to kjiovv his Voarine, 2 tint. 3. jc. how much infinitely more muft the Son by beinginto J?fc/ii.i8. father s bofom come to know his will? And as by a faithful Treafurer what in this kind was laid up by him, though hid from others, yet is brought forth and imparted by him to his Servants, Matth. 13. 11. This (w\\ fountain is difperfed abroad, as his peo-Rom. 15. 19. pies occaiions require. And if Paul could fay that he had fully preached the Gofpel, how much more fully doth Chrilt both in his own Miniitry, and in his Servants, both commiflionated and enabled by him ? Oh ! None teacheth li\e him, Job 36. 22. None fo convincingly, clearly, inwardly, f&vingly. There is an abundant over-flowing fulnefs in him as our Prophet,to fill us,even the moii empty and ignorant, with the faving knowledge of his will. How eminently wonderfully have Idiots, men of weaker parts and women of the weaker Sex, not only been made wife to Salvation^ !»!l r?i 1 but alfo to iilence and confound fubtleft and molt profound op-Ails 6. jo. polers, which have not been able to nfiji the wijdom and Jpirit by which they fpake , both Scripture and Church Story fully evi-4 dence.

2. As Priejii according to the Hebrew Phrafe bis bands were

filled

-

Rom. 1$. 14. Pfal. 19. 7.

filled in his full confecration to that office: which he as fully ex-ecuted, as is fully cleared in the Epiftle to the Hebrews.

In his Cenfer we find Qupidpw* atoa**. It's full of much fweet tncenfe of his IntercelTion to be offered up with the Prayers of all Saints, to make them accepted as they go up out of bis band-Revel*

8.3,4.

And his Sacrifice moft fully expiatory of all our fins. Solomon's Sacrifice of two and twenty thousand Oxen, and an hundred and i Chron.f, $; twenty thoufand Sheep-* was but an imperfect type and Epitome of the infinitenefs of our true Solomons one all-fufficient oblation. And the Prieft's fprinkjing of the blood feven times before the Lord, See Ainfmrth Levit-^6. but a dark Shadow of that full ablution and perfe'd ™ locum* cleanllng, which our High Pried made by bis own blood.

By which alfo he hath fully quenched the flaming Fire of his Fa-thers wrath. To which purpofe you find him with a Rainbow on his head, Revel. 10. 1. to ailure and fecure us from that overflowing deluge: which (it may be) was (hadowed out by Jo-jhuaes building an Altar, and offering Peace-offerings even upon Mount Ebal, (Jojh* 8. 30,31. J upon which the Curfe was wont to be denounced. By our Jofhua, our Jefus^ even where a Curfe might have been expected, we meet with the Blefpng of Peace. The Pfalmift calls it the great and wide Sea, in which-are creeping PfaL 104- 2$^ things innumerable, both fmall and great beajis. And may not we fay it's a deep full Sea of Chriu"s Blood, in which are drown'd fuch an innumerable Company of leiTer and greater fins, even Mountains as well as Mole-hills. It's nVT2 rain Plentiful ( Multiplied) Redemption, as it's called, PfiL 130.7,8. which redeems Ifrael, even all the Ifrael of God from all their iniquities > and- that fo fully, that as fome Pictures although they look upon all in the room, yet feem to every particular man as though they eyed him only i even fo, although the extent of Chrift's Merit See Aqum reacheth to all Believers in common, yet fo fully to every Belie- parte $. q,i,a, ver in particulars though it had been defigned tojiimonly.How 4« 3- is ad full is this well-head which doth fo fully ferve'both common Urmnk Conduit and every private Cittern >

3. As King* The Apofile tells us he is-now afieitdedupfar above all heavens that he might fill all things, Ephef 4. 10. full of power, and glory, fully able to overcome all our fpiritual and bodily enemies, and to fupply us with Grace and Peace, with all in* ward and outward mercies*, In a word, and in the words of, the Text, every way able to fjlojtr l!reafures*

For

aoS

Jobnil t6.

SERMON XV.

For being both as tohisPerfon and Oifices fo fully furnifhed with all furficiencies, as Solomon faith of the Clouds, if they be full of rain, they empty tbemfelvcs on the earth, Eeclef n. 3. So Chrift being thus every way full in himfelf, he is of God made unto us a full fountain of nrifdom and righteoufntjs, and fantlifica-tion, and redemption, 1 Cor- 1. 30. all on purpofe laid up in him, that he might iupply us, and that out ofhisfulnefs we all might receive grace for grace* And fo we read of him, Revel. 8. 3. 4^661) avtS w*fv9*- All was given to him, that he might give to all his. And therefore it is that what the Ffalmiji calleth his receiving of gifts, ?faU6V.\%* the Apoflle, Epb. 4. 8. tianllates his giving of gifts to mens becaufe as Mediator he received that he might give, he was filled that he might fill. As in an inex-hault treafury all was laid up in him, that as a good houfholder he might upon all occafions bring forth out of his treafure things new and old, (Matth. 13. 52 J and fill ours.

SER-

ma

i» 1 « M MWWWB

2 op

SERMON XVI.

ON

Prov. 8. 21.

AN D he is as good as his word. He bids us open our mouths ^ g t ™ m n?i^,and aflureth us he will fill tbem,Ffal.$1.10. And never . *J J \ did any hungry foul go from him empty. I have fatiated the TUS °?*? * weary foul, and I have replenijhed every forrowful foul ♦ Jer. 3l«™!,t. 25. That double exprellion of a »?^ryanda forrowful ioul fig-njissn . nirleth a very great want and emptinels, but thofe other to words T^7P T^.7 ^H Abunde irrigavi, potavi'* explevi^ I have ahun* dantly refrejhed, nay completely filled, exprefs a moft full fupply. And when this is to WSJ *7D not only to one or two, or (bine few, but to every fuch empty foul, it fpeaks an over-flowing juU nefs.

it Firft in that it can fill fo many. Every forrowful foul there > and their treafures in the plural number here in the Text. There can never be (o many of them that Chriit (hould not be able to fill them all, who filleth all in all, Epbef 1. 23. And therefore as Elijha bad the widow go and borrow vejfels of all her neighbours even empty veffels, and not a few^ and there was more oyl than vejfels to receive it, 2 Kings 4. 3, 6. fo bring we to J efts our Etijha, our own vejfels, yea go abroad and bring our children, friends and neighbour /, be they never fo many, and never fo empty 9 yet as long as there is a veffel to receive, there will be oyl to fill it. What Arijhtle h\&oivertue, is mod eminently true of Cbrift, Rb ' ,

he is IvifytfltKot ray irohhcov ^ ptyihtoVi xj irdvray me). Wft<*« Ct 9< ^ tt £ ' He doth good to many i as it is the great nefs and magnificent Gulfon. munificence of great men to have many to depend upon them, and receive from them, fo of Jefus Chiift the great God to have infinite numbers to be fed and rilled by him, who giveth liberal-/y, and that to all, James 1. 5. and is afcended fo high above ajlheavenj, that herein he infinitely tranfeends. the greatell fuf-ficiency and bounty of the hi^heft here on earth, in that l.e is Me to fill all things , Epbef 4. 10. and yet himielf not emptied.

E e Xerxes

Xerxes army may be fo numerous that it might drink up great rivers, and as Senacherib boafted, dry them up with the files of their feet, Ifa* 37. 25. But Jacobs well then is very full and deep, of which he himfelf drank^aud all his children and cattle^

j>faL 6d. 16. John 4. 12. But how incxhauft is this fountain of Ifrael^ of which all the Ifrael of God have all drun\ and that abundantly, and that in all ages from the firft Adam^ and fo (hall to the laft Saint on earth > Truly that laft Yl&wyv&i and general ajfembly of the firft botn^hen they (hall appear before Chrift at the laft day and be

Reveli. 9, w * m *" m m heaven for ever, will be a goodly company» fo great a multitude as none can number* It will be a Royal found which that whole Chorus mail then make, when they fhall ling and aloud proclaim this truth, that one Chriji hath abundantly filled them alU Them all } when there were but four thoufand men to entertain, his difciples asked the queftion, and knew not how to anfwer it, whence Jh all we have bread in the wildernefs to fill fo great a multitude ? Matth. 15. 33. Now blcfled be God that our Chrift is no fuch barren wildernefs i but that in other greateft wildernefTes he can and doth and will feed far greater companies.

And not one of them, not the leaft, meaneft, pooreft 'neglected or fent away empty* Such in other crowds are often overlooked. But our good Honjholder comes in to fie his Guefts, takes notice of all, that none may be without tht4r dimenfum. You heard that hefilletb every forrowful foul >a little Benjamins mefi may be the greatejh Tube fure, whatever the man be, he will have thebeftand fuller! mear that feelech himfelf moft empty, and therefore hungreth moil, and feedeth heartilieft. The poor-e(i Chriftian that knoweth not what other treafures mean, in Chrift hath them, and filled too, and that with thefullejh In that entertainment of Chrift even now mentioned, his gueits hefidesfour thoufand men were women and little children* HisPro-vifions therefore muft needs be full which could welcome To many.

But it may be yon will fay, though they were many, yet it was not much that they received. Philip indeed then fpake of every one of them takjng a little* John. 6. 7. But I am fure It was as much as thty would, v* it* and the next virfc faith c*€?rA«-

Matth. 15.37. Stray tky were filled; and that's the word in my Text;, oiher

Mark^B. 8. Evangeiiits fay t^o/lateiirajr* and that word figiiifieth a more full repletion.

2. Which

2. whichisafecondproofof the Point \ that there is fullpro-vifion in Cbrift, in that as he gives to many* fo that it is f> much. Not only to <*//,but to all liber ally, James i. 5. The fame Lord over all is rich unto all, Rom. 10. 12. which argues infinite, both Efficiency and Bounty* For man's, that is bounded : The more it gives to, the lefs it is that every one of them receives i but this heap is fo great that one man hath not the lefs becaufe another carrieth away the more from it. This Ocean fo vaft and full that one VefTel is never (he emptier becaufe another is hIPd by it, whileft both are full. O the bottomlefs abyfs of God's Bounty in Chrift ! that notwithstanding the vaft multitudes of perfons and capacities, however fome receive more than others, yet all fo much as they are all filled^and that fo fully,as if it were for them only. In Chrift there mult needs be a full fupply, when fo much for fo many. Much > very much.

1. Becaufe indeed all things. So the Apoftle ftyles him, All in Ally CoU%. 11. And therefore might Well fay, All are yours* when he could add, And ye are Cbrift's> 1 Cor. 3. 22, 23, And elfewhere, Ibave all, faith Jacob, Gen. 33. 11. and I have all faith Paul, Pbih 4. 18. Mark what Bills of Receipts his Servants bring in. And truly if by knowledge the Chambers be filled with all precious and pleafant Riches, Prov* 24. 4. then it's no wonder'if the Eternal and EJfetitial Wifdomof God here in the Text be able to fill our Ireafures with all varieties and fulnefs of whatever is more Jltbflantijl. To him that overcometh , he promifeth that heJhaU inherit all things, Revel 21.7. It's very much, when in the general firft it's All*

2. More particularly \ fully able to fupply aU our wants, and that mthe greatejl extremities of them h as Bcthfaidi's Pool cured every patient, $f frivols *al«x«To votrhfjialt, of whatever difeafe be bad. John 5.4. fo truly in Chrift there is a falve for every fore. He is Tee'rl* x) \vxlvw, All and in All, both perfons and wants. And ours are very great and many. Our Souls and felvts without Chrift are a very Tobn and Bcbu, wholly empty and void, a vaft emptinefs* and every Creature though in its kind never fo ufeful and helpful,though never fo full, as we think, of comfort is but empty \ And emptinefs put to emptinefs will not make up any fulnefs. At beft is but bonum particulare, helps but in part. Oar meat fatif-fietb our hunger, but doth not cover our nakgdnefs : andourg^r-mentscloath us, but do. not feed us. But Chrift as God is Bonum Vniverfale, is All, doth All. There is no pit of deftrudrion fo

. v £e 2 deep

aia SERMON XVI.

deep which he cannot fill, nor sny want To great, which he cannot Tupply. And that in their greateft Extremity.

3. So full as to fatisfie all our defires, and that in their utmoft capacity. You heard of a mouth promifed to be-filled when wide epen, TfaL 81. Io, And this is more than the former. Your ordinary plain faying is, that you may better fill a wantons belly than, his eye. Truly fuch wantons often are many foolifh men. The. Pfalmift fpeaks of their bellies being filled, Ffal. ij. 14. when yet the Preacher faith, the eye is not fathfied, Ecclefi 1.8. So naturally capacious are the rational Souls of men, and fo linfully and un-reafonably greedy are their defires and lufts, that nothing in the World can fill them. But it's well that God and Chrift can. As. God, He fatisfieth the deftre of every living thing, TfaU 145. 16. and as Mediatour he faith, Drinl^, yea drink^abundantly, 0 beloved, . Cant. 5. 1. Spare not my coft but enlarge your appetite. Man's defires may be large : but God's Goodnefs and Bounty in Chrift is infinite, able to fupply all our wants in their extremity, and all the defires of our Souls in their utmoft capacity. Bat of this I (pake fomething in the firft Point, and therefore here forbear.

4. Yet let me add this in the fourth place, as an Wipvr&v, not Tons efi qui only goodmeafure, preffed down and Jhakgn together, but alfo run-vincit Jjt'ttn- ningover, that Chrift doth not only fully anfwer our wants and tern. defires, but abundantly infinitely exceeds them, fas a full wellhead doth not only feed the Conduit, but hath a flaker.J When he is the Entertainer, though his Guefts be never fo many or hun-

Matth- 14.20. gry, there will be a to T«e^£ov* when all are filled, and have re-

J$«37« ceived as much as they will, there will be fo many baskets of what

John 6. 11, remained, more of the fragments than the firft provifions came to.

He being able uirlf *x&v\& *otn<r&t vTifiicxtetosv, to do abundantly

above all we can ask, or thinks Ephef 3. 20. David*s Cup is fo full

that it runs over, PfaL 23^5.

Some of his Servants have been fo filled with fpiritual joys, that they have deiired him to hold his hand, as not being able to leceive or hold, or bear any more.

„ Yea fo full and exuberant is this fountain of life, that it runs over in many common bounties even to Strangers and Enemies,'* fo that not only the Children are fed, but even the Dogs gather up the crumbs that fall from this full table* O full-handed Father ! O bountiful Houfe-keeper / Here's GocPs Plenty, Enough and to Ruth, 2, 4, fpare* Ruth found it in Buazs field. But the truly hungring Soul i8« more abundantly inChrift's. Tafts,Pkdges 3 earneft-pennieshere

are

are very fatisfying. What then will the full meal, and payment, and portion in Heaven be ? If he fo fatisfie us here, he will there for certain fill our treafures* They fo fatisfie, that they would not have any thing elfe : but only are unfatisfied, that they have no more of them.

5. Add hereto, if youpleafe, in the fifth place that this filling over-flowing fulnefs of Cbrift appears yet further, in that he can thus compleatly fill m by himfelf alone when there is fo little (it may be nothing) elfe to beftead us. A little fpring, if it have many rivolcts falling into it as it runs along, may at laft fwell into a great ftream, and all Rivers meeting may make a full Sea and vaft Ocean : but it's a full fountain indeed that of it felf alone fills all the Cocks, and fets all the Mills a going. No great matte* for a confluence of all outward comforts to fill a man, and that rather with pride and fclf, than any folid fatisfadtion. But

Either when we have but little elfe, to have fully enough whilft when they we have the more of Chrift j when fo many thoufand are fed to the ^ CVfcd him full? andfo much to Jpare? when the Provifion was but five barly h^faid it was loaves (that was but fparing and courfe) and two fmill fifties ? (but enough. two and they little ones too) made the miracle the greater, and Lu\e aa. 38. tells us that Cbriji was the entertainer.

Or when there is nothing elfe, and yet nothing wanting-, when. Chrift is not* To have nothings andyet to poffefs all things? 2 Cor, 6* 10. as it hath been with Chrift's Martyrs and other his deftitute and perfecuted Servants, when deftitute? yet nor defolate* This feifainu is only from that little ftone cut out without hands? that became a Mbr* 11.37. mountain and filled the whole earth? Van* 2.34,35. As it's the Air which is not feen that fills up that vaft fpace betwixt Heaven and Earth: fo it's nothing elfe but an hidden, unfeen, unknown, unconceiveable Fulmfs of Chrift that fills fuch Souls with Grace, Feace, and Joy, when all elfe is nothing, or nothing but vacuity and vanity , and that the Prophet faith is hfs and worfe than nothing*

In a word Chrift here in the Text when fpeaking of Juhftance, faith it emphatically and excluiively, I will fill their Treafures,' I ' and none, nothing but I. A folid and fatisfying Repletion is from this Bread of life only. All befides it fatisfieth not? Ifa. 55. 2. It fwells rather than fills. Or if it fills, it's with emptinefs? with gob 15.4* wind and eaft-wind? with Pride, or Pain rather than with any folid and fubftantialfatisfa&ion. That's Chrifl's Royalty which

be

SERMON XVI.

he here appropriates to himfclf, when he faith that He will make thofe that love him to inherit fubftance, and that He will fill their Treafures.

yjfe. In the Application of which, that which in the general I

would mod ferioufly prefs and call for. is, that we would endeavour to be more fully and feelingly poiTeiTed with the belief of this truth. For did we firmly believe in the general, and confrantly carry along with us actual thoughts and perfuafions that Godis Alfufficient, and that Chrift alone is able and willing and ready to fill our treafures, it would be of admirable u(c to us in our whole courfe for our inftru&ion and direction and eftabliuSnlent in matter both of doctrine and practice. As in particular

yfe i. It would cut off all thofc Affumenta, or Tatcbes with which

the Papifis would eh^ out Cbriji, to make him compleat, or us in bim't ash'isPropbetical office, in their Traditions , or Kingly, iri the Popes Head-Jhip, or Priiftly, in their own merits, or Pcpes Pardons and Indulgences. That Ireafureof tbe Cburcb ^asthey call it) is exhaufted, and their Purgatory (or purfes rather) quite emptied by this o{ Cbriji s filling of bis peoples treafures. It was in this fenfe that the Apoftle faid that we are complejt in bim % Col. 2. 10. And whereas cap. i. 19. he had faid that hufUnrz It pleafed tbe Fatber tbat inbim allfulnefs fhoulddwell, it cannot but much difpleafe, that quite crofs to the ©uJWa the good plea-fure and defign of tbe Fatber, and the Glory of Cbriji, any thing £hould be tafyn away from his file jurifdiilion, or added to help to fill up his pien ary fat isfatlion and full redemption. Indeed the Apoftle in the 24. vtrie of that chapter fpeaks of rd u7sfjf/a*-ta rvbat was bebind (which the vulgir too boldly rendreth ea qu£ defunt , what was wanting) of tbe afflictions of Cbriji for bis bodies fake tbe Cburcb. But that is meant of Cbriji Myflical, not PerfonaU and for the edifying of the Saints, not for the fatis-fying for their fins, which Chrift had done fully, and by one offering forever petfccledtbemtb at are fantlified, Htb. jo. 14. So that in it alone is the Churches treafury, to be freely taken out by the alone hand of faith, and not fold by the Popes merchants to fill their purfes, not Gods peoples confeiences with peace and joy. Ii's Chriit alone that fills thofe treafures- The Popes Bulls (whether Plumber or Aurc*) are Bullitt Kug£ Bubbles full of wind, which will leave the foul full of anguiGi and deipair, but empty of all (olid and true fatisfadion. But we leave them, • and come to our (elves. A

As to our pra&ice it condemns our Muffing and filling our Vje2. fdveswith other rrafh, astheApoflle faith, After the tradition col. 2. 8. of men, after the rudiments of the worlds and not after Chriji. Vain man would he wife \ and empty man,fuil> fo vain empty fouls! Fall we would fain be. But it's with the world, with felf, with fin but not with Chrift; full otpoyfon, oxtrajh. Such kind of fillings the Scripture often fpeaks of, Either with what is fimply and finfully evil, and will certainly undo us, and fill us at laft with the wrath of God, and finking grief and horrour. So the wanton fills himfelf with unchafl love, Prov* 7. 18. the drunkard with drink, Ifa* 56. 12. the violent oppreffour (as the Lion doth his den ) with prey, Nahum 2. 12. their houfes with fpoil, Prov. 1. 13. their eyes with adultery, 2 Pet. 2. 14. their mouths with curfing, PfaU 10. 7. and their hands with bribes, PfaL 26* 10. and bloud, Ifa. 1. 15. their hearts full of wrath and fury, Efther 3. 5. Van. 3. ip. But where is Chrifl in all this > Hedothnot fo ufeto fill his fervants treafures. This is the filling up gf the meafure of our fins, Matth. 23. 32. not the growing up to the meafure of the Mature of the fulnefs of Chrift, Ephef 4. 13. Sat am filling our hearts, as Ads 5. 3. and not Chrifts filling our Treafures. Thetreafuringup of wrath againft the day of wrath, Rom* 2. 5. and not the laying up in ftore sf a good foundation, that we may lay hold of eternal life, 1 Tim. 6.19. What James faith of the tongue, that it's fullofdeadly poyfon, will at length prove true fames z. 8. 5 of all thofe kind of filling*. Such a Plethorie will be fure to end in fome deadly ficknefs. Like a foolifh Mariner that oveiladeshis Ship with thatftowage that will be fure to fink her; or the un-wife husbandman that fills his barns with fuch fluff, which will certainly kt them on fire if not better looked to.

Or if not fobad, yet at beft and molt ordinarily we fill our felves if not with that which is poifin and fimply evil, which will certainly deflroy us, yet with that which is not bread, this fub/iance in the Text. No fubftantial lading Treafure, which we may live on in a dear day. Such are all outward profits, pleafures, honours, and fuch like enjoyments, as the Phi-liftin's filled up Abrahams wells with earth: fo it's earth and earth- Gen,i6> i§ 3 ly contentments that we ufually flop and fill up our hearts with. Bdlytreafures (as they are called) which God fills worldlings withjP/i/. 17.14, Not like thefe in the Text which he fills for thofe that love him. The Body full fed, and the Soul ttarved. The belly filled with meat, and the purfeand coffers with coin, and

it

it may be the head with notions, and the heart empty of grace Pelion 0$e. all the while. We treafure and heap up honour and wealth, and learning, and are here infatiable, as the Prophet faith, Ihere urn end of their treafures, Ifa. 2. 7. nor of our dcfire of them. In the multitude of our thoughts and deep ftudies thefe do utram-que paginam iwp/ere, whilft God not in all our thoughts, PfaL 10. 4. No room for Chrift, whiift the Inn is filled with other (hangers. No hungring after the Bread of life, when thus filled with other Cates. Nay, the full foul loatheth the hony*comb, Prov. 27. 7. None more fully loathing Chrift than fuch as are thus filled with other dainties. And yet what do all thefe Tympanies fill us with, but windznd the eaft-wind, with anguifh, or at bell withempn-nefs ? To have our barns filled with fuch gayes and fine nothing?, when a dear day cometb, will prove but a pining crop, and leave fuch a ftorer but a very poor empty man.

Which therefore on the contrary calls upon us to reft fully fatis-fied with nothing that falls (hort of Chrift, that we be fure that it's he that fills our treafures. Let nothing fill us but Chrift, no' nor in part conduce to it further than Chrift is in if, ©r with if. Chrift, his Spirit, his Prefence, Grace* and Peace only fhould fulfil our joy. The belt duty or ordinance fo far as Chrift in it ; elfe it will be but empty and leave us fo. Word, Sacrament, Prayer, Chriftian Communion, fofar as this water of life is confeined in them and conveyed by them, are full wells of Salvation, Ifa. 1 2. 3. Otherwife wc too often find them but dry empty Ciflems. If the fpoufe find nothtx Beloved in thefe Beds of love, (he is wholly atalofs, and in the midft of other crowds like a loncfom defo-lare widow crieth out, Saw ye him whom my foul loveth ? Cant* 3. 1, 2. And fo Paul, in enjoying Communion with the Saints at Rome fpeaks of being filled with their company, Rom. 15. 24. yet his word is d*h //*?«*. ICs only inpart, or as our Englifh render it fomewhat filled, and this fo far as Chrift according to his promife, Matth. 18. 20. is in the midft of them* The fulleft ordinances can only fo far fill our hearts with joy and gladncfs, as Chrift is m them.

And therefore fo much more for the moft delightful outward contentments. Poor broken empty ciftefns indeed they are, un-lefs we have Chrift with them. The Egyptians take meafure of the fruitfulnefs of their land by the rife and over-flow of their River Nilus : and fo may we of our joy and comfort in any thing by the more full communications of Chiift in and with

all.

all. So far as he fills, all is full. E)fe it founds hollow, and we find it empty. To this purpofeitis that he in Scripture is wont to be compared to all forts v>f things that are ufeful and contentful. He is Husband, Father, Friend^ Bread, Light, Life^ &c. to (hew that the fatisfyingfulnefs of all thefe is in and from him, and that without him if he be not in and with all thoff, they are but empty, He is Ail in All thefe , and therefore without him all thefe and allelic are nothing. Unlefs we enjoy Chrid in afriend 3 our friendftiipsnot every way/a//. Till we taftfome-thing of Cbrifi in our food, an hungring foul rifeth up from the greateft feaft empty. Till he dwell- in our hearts, Ephef. 3. ij* the Houfe is but empty, and till he take more full poflllfion of it and more fully manifeft himfelf, it will not be full. Ic was by de~ claringChriJi to them) 1 John 1. r, 2, 3. whereby their joy might be full) v. 4. v

And therefore, as our Saviour, when he fent his Vijcipks abroad, he bad them where they came, to enquire whether the fon Matth. 10. nl of Peace were there : fo, the like enquiry after the Trittce of Peace tu\e 10. $ 6. we fhould make in all perfons, Companies, Ordinances, Providences, Mercies, Enjoyments. But is Chrift in them > Have IChrifi ? or fomething of Chrift with them > Lefs than Naphtalts bleffing will not be to me a full portion, 0 Naphtali,fatisfied with favour and full with the Bleffing of the Lord, Veut. 33.23. It's nothing but Chrift that can, that muft fill up my treasures*

2. And doth this Text afTure us that he is both able and willing to do it? It doth then fuggeft further matter of Complaint and Duty. For is Chrift in himfelf fo full, and fo able and willing fo abundantly to fupply us, as to fill even our Treafures, then how is it that we are fo poor and empty ? that as pofuively y we are full of other matters, fo privatively, fo empty of Chrift ? 0 curv£ in terras anim&, & cxlejiium inanes ! What! The fountain fo full, and runs with fo full a ft ream, and yet runs 1. either wholly waft-to the moft, and 2. to the no more full watering and inrichlng of thofe that makeufeof it!

I (hall not infift on thofe who either carelefly or wilfully do altogether negledfr or refufe all faving participations of Chrift's ful-nefs. He diidains to feed fuch full ftomachs with the hread of life > and therefore although fuch deferve to be ileighted that fo fleight Chrift and his fulnefs, yet this out of pity let me fay to them: If you be poor for the outward man, and poor for the jh-tvard too, how miferably poor you.* want daily food, and the

Ff " bread

bread of life too, how hunger-ftarved > what \ full of wealthy and honour, and ^jyj> and yet wholly empty of Chrift ! How wofully empty of peace and comfort will you be at (he lair, when you will be emptied of all thefe, and Chrift, who only can then fill you with joy,be wholly (hen to feck, becaufe never before ferioufly

and favingly looked afte

>

Epbef. s. 17. Nay, which is worfe, Areyouinfread of being filled with Chrifr, and by him with all the fulnefs of God, Are you full of the World, of fin, of felf, of pride, of malice, &c. unlefs you be fpecdily empty of fuch Stowage as this, it will be like that of a Finjhip, which when the train once takes, befides what mifchicf (he doth to others, will molt certainly lhatfer and fink hei (erf. This will end with being filled with wrath and curfes. Thefe Treafures will

Ifa. 17. ii. prove Treafures of wrath. Such full Harvefts will be an heap in the day of grief and of defter ate forrow. This may confound fash : But may very much Jhame others, even rhofc of us who have been it may be for many years filling out of Chrifr, and yet to this day are fo empty* What narrow-mouthed viffels we, that fill fo Jlowly? that when the fountain is fo fully the Cifiern is fo emptyy

John 1.16. wnat fl°P f { hcpipe ? that when there is fuch fulmfs inCbrij}, we do not receive Grace for Grace? Grace in us anfwerable to that in him?

V, 14. when he fo full of grace and truth, we fhould be fo emptyoi both >

of all that which Chiitt is fo above meafure full of, and (b ready according to our meafure to fill us with ? Which therefore methinks mould naturally put, even force, us upon our duty. And that is, feeing Chrift is fo fully and we fo empty,

i. That the empty pitcher be carried to the full well * that by faith we go toChiift, that (2s the Apoftle faid of the Saints mutual fupliesj IP* t$ iKHvav ^iel^yiv^A u< 70 t5f/£V vrifM/uA, that the abundance of one (hould be a.fupply for the want of the other, 2 Cor. 8. 14. fo ( much more) that our emptinefs may be made up by h'\s fulnefs. As Creatures, we depend upon the opening of Gods

QuicquM mihl hand lor the filling of our defire, Pfiil. 145. 1$. As Chrifiians,

deeft ufurpo we are dire&ed to Chriji as the hand by which God gives all » the

rnibi ex vifce- -jy 00T at which all good comes to us. he ad Jofeph, Go to Jfifph,

wrf'iuguftin. was p ^ arao ^ s worc * t0 c ^ e Egyptians when they cried to him for ' bread, Gen. 41. 55. Ite ad Jefum, Go to Jeius is God's direction to us when we come to' him for a fupply of our wants, in whom alone as in the Well- Head are laid al) thofe Pipes which mutt convey all that muft fill our empty Cifterns. And therefore as Boaz would not have Ruth glean in any other field but bis, Ruth 2. 8.

So

So it's the will of God that there (hould be no other Nameundtr Heaven^ which we (hould betake our felves to for falvation^ but ££»£/?# only, A8. 4. 12. And therefore out of this full-ftored Magazine let us fill our Treafures. And to this end,

1. Let us be very ftrifible of our ownemptinefs, whilft full of 5 *"' tff ms > felf we axe emp ty of O0r^i. Yea the full foul loatbetb even the CM ^ vacHIU * honey comb, Prov* 27. 7. whileit they are the poor in fpirit , and Mim/n $. ?t& fuch as hunger and thirft, that make the full meal j and who are promifed to be filled and fatisfied, according to that, Luke 1.53.

He bath filled the hungry with goodthings ', but the rich-he hathfint empty away. If welly whit wed of the Phyfician? If 2uc£,whaC need of further treafure . ? or of fillings \$ full already ?

2. Take heed of being full as of felf, fo of fin, the World or whatever elfe it may be that intus exiftens may keep out Chrift, and obftrucft the paiTage, and hinder all conveyance from his ful-nefs. What that is in every one of us, experience may beft inform us. But what ever it is, that rubbijh muft be call out if we would make room for thefe treafures* And for this purpofe mark the coherence of the Text with the Verfe fore-going. There Wrfdom faith,I lead in the way of righteoufnefs, and adds in the Text,* hat I may caufe them that love me to inherit fubftance^ and fill their treafures* That righteoufnefs is the way that leads to this fulnefs*

As the Pfalmift in a Parallel place faith, I will behold thy face in p f aL ! 7« *$• righteoufnefs , and then I fhall be fatisfied with thy likgnefs*

3. B; fure to get a Veffel to draw with* For this Well of Jacobs (thouge /W/,yetitJ is deep, and therefore requires fuch a Vtflll, and that is Faith, and the prayer of Faith* Faith is the hand, and Prayer the Bucket that fctcheth up all from this full well of falvi-

tion. We havenot-i becaufe we asl{,not> and we ask^ and receive James 4. 2,3,

not-) becaufe we as\ amifs, becaufe not in Faith , and fo come to

receive nothing. It's little it may be that we pray, and leis that James 1. 6, 7.

we believe that Chrift will and in feme Cafes can till us, and fo

we go away empty. But were we full of faith , and *were a

fpirit of fuppl'ication more fully poured out upon us, furely vfrfth if %*&* **• >°»

and by it fuller meafures of the fulnefs of the blefling of theGfpel Rom * **• *?•

of Chrift would be poured on us. So we read of Stepbzn, that

he was full of faith and of the Holy Gbofi , A8. 6. 7. and

again v. 7. fuU of faith and of power* And fo may we

be of grace, and peace, and joy in the Holy Ghoft, which is un-

fpeakable and full of glory. Thus in the rirft place our duty is, in lPet l '%* ,

this way to go to Chrift and his Fulnefs to makeup ours: that

Ff 2 as -

sao SERMON XVI.

as the Egyptians drew Trenches from Nilus fo wafer their Ffal 84 6. grounds, (owe only from Cbrift to fill our pooh. He takes it as

a difhonour to him if we feek it any where elfe. He will be All 2 King. 1.3. or Nothing* Is there not a God in Jfrael, that we go to Baalzebub £

And therefore to him in all our poverty and emptinefs let us go,

and fo none elfe, to God in and by Him, and to none other.

2. But fecondly, feeing it is for no lefs than for filling of 'trea-fares, fee we to it that it be with enlarged defines, and full and great expectations, that our fulnefs in that kind may infome proportion anfwer his. We (hould here labour for an enlarged heart, and when others enlarge theirs as Hell, Hah. 2. 5. we mould ours as the expanfum of Heaven, Cbrift and Heaven ward* The more we move towards the Earth, the more we are (Iraitned. He that here promifeth to fill our 'freafures, would not haveusfpare his coir, but bids us open our mouth wide, Pfal. 81. 10. even widen and enlarge our hearts to their utmofi extent and capacity, that we may not only tafte of his Goodnefs, but take in as much of it as we can j As the Prophet bad the Widow borrow Vejfels and not a feW) 2 King. 4. 4. and the water^pots were to be filled up to the brim* when Chrift was to work the miracle, John 2. 7. Let the everlafting doors of our Souls be fet wide open, when it is this King

SJaU 243 of Glory who is to come in. He that hath received moft of Cbrifty hath not enough, and he who here thinks he hath received enough^ hath as yet received nothing. Our largeji draughts arc but tajsh and thole tails mould but quicken the appetite. Indeed our Saviour faith that he that drinks of the water that be will give him Jhall never thirft, John^.i^. But that is, Not after other things, but yet the more after more of himfelf: not with zfeverifh hellijb thirft, as the rich man in thofe flames, and as fome Souls here in an hellijh anguijh : but yet with an heavenly enlargement of defire after that which he finds fo fweet, and hath not yet enough of. After fulleft in-flows here our'emptinefs is not perfectly filled,not-his fulnefs exhaufted: but after fulleft communications the thirfty Soul faith, Lord one drop, one draught more: and Chrift, as the Widow, 2 King. 4.6. faith, Bring me yet a Veffel , and prove me if I will not open the windows of heaven, and pour you out fuch a blef-fmgthjt there Jhall not be room to receive it, Mai. 3. 10. Let not the thirfty Earth ceafe gaping, the thirfty Soul craving yet more

SpbeC 2. 10. anc * y et more > ( ill it be filled with all the fulnefs of God, till that (as it is in theTextJ ht hath filled our treafures.

3. How fully (hould we reft fatisfied with Chrift alone! Will

he

he fill us ? And would we have any more > Doth he fill our Trea-fures ? and that with himfelf I and can we defire any thing better or more precious ? 0 Naphtali fatisfied with favour , and full with the Blejjj'ig of the Lord) laid Mofesin his blefling of that Tribe, Vent. 33. 23. and O bkiTed Soul (Tay I) though thou beefl: a Naphtali, a Wreftler, and in never fo great conflict (as that name iignifiethj how full may thy joy be > How full of comfort, if full j 0 ^ n ,$ ta4 \ of Chiift > Though never fo empty of other comforts, nay, though ifohn 1.4*' never fo full of outward miferies, though (as it was with the Pfalmift) thy body be filled with loathfome Vifeafej, PfaL 38. 7; and thy foul exceedingly filled with the fcarn and contempt of the proud) PfaL 123. 4. yet if thou beeft 0sopo^* (as the old word wasj PlenusVeoy Full of God and his Spirit, if Chrifl do but fill thy treafures, how (houldft thou rejoice in the Lord) and jay in the Hab^» 17,18; God of thy falvation? though there be no herd in the jiall\ nor meal left in the empty barrel) no nor oyl in the crufe\ yet what' a feaji of fat things full of marrow art thou entertain'd with /fit. 25.6. whilit thou feedeft on Chrift? How doth thy Cup with David's run over when he fills it ?' When God had faid, I havereplemfhed' every for rowful foul) Jer* 31.25. the Prophet in v. 26. imme-~ diately adds, Vpon this I awaked, and behold myjletpwasfweet to mt* If God pleafe but to undertake from himlelf in Chrift to fiir up whatever our dijb, cup>purfe % or heart wants of full, fhould' it be in thedarkeft night of all wants and miferies fand we know not how dark ours may yet prove) yet truly our Jleep in < then?-might be fweet) and our Souls brim-full of comfort.

And therefore it is our duty as well for oar own comfort as for the more full manifestation of his Glory,to make up all our wants' out of him * our emptinefs with his fulnefu Whileft led by fenfe and not fupported by faiths this is a very hard LefTon, as it'was* for Mbfes to believe that lfrae?i whole Gamp mould be victualled and filled withfitff) for a whole month in a Wildernifs, and for Phi- Numb. if. 21J lip to conceive how fo many thoufands mould be ted in a defert 22. place with five barly loaves and two fmallfifbesAn fuch ftraits, wants, fohn 6* $, 7^ defertions we cannot believe thatChrift will,that he can relieve and fopply us.ButO fools and flow of'heart to believe^heie is our faith.Is it Chrift theJVifdom and Power of GodjheAmenjbe faithful and true wttnefsjxho here promifes that he will fill our Treafures^nd can he not,or will he not fulfil his word ?'Though we wrong out fe Ives Jet us not wrong Chrifl too. If thou canit not believe that he can fil!^ thee, thoumakelt him an empty Saviour. If not to fill thy trea-

fure, thou fayft he is but a poor Cbrift. If not a friend in the want of a friend,, an habitation when-thou art thruft out of Doors, if not all in the want of all', thou indeed makeft him nothing,and be will be nothing, Gal, 5.4. at leaft not what he truly is, and what he here truly promifeth thee, and that is to fill thy trea-funs,

4. This might call upon us to follow Gad fully. Numb. 14. 24. Numb. 31. 11. and to ft and perfitt andcompleat in all the will of God, CoL\* \ 2. 1 King 11. 6. that our duty and his mercy may hold fome proportion.

5. But I end all with that <vhich the Text affords, And in it we rind that all this of Chrift's making us to inherit fub(lance, and to fill our treafrres, is promifed only to them that love him.

The love ot Chrift

As it is the condition of the thing promifed, or rather of the perfons to whom it is promifed \ fo it is and (hould be the erTd: of it when enjoyed. For if Chrift do all this for us, then to love him for it is a very eafie demand > I am (ure but a very poor re-PerfeRa bea- quital. The things promifed fall nothing ihort of perfed: hap-wV«^.Cartwr. pj ne f s . They were folid fubftantial reality, an everlafting perpetuity, and over-flowing fulnefs and plenty. And what is Heaven more ? Did they all meet in any earthly commodity, that it were a folid ftaple commodity, and fuch as would laft, and were there enough of it, we mould not wifh more, it would not want high prizers and many buyers. Chrift (we have heard ) is all this. And therefore (methinks) it would be very hard if he may not be very highly prized and much loved for it. I pray let our love be real to him, who is fubftance y conjiant to hirn who if an everlafting inheritance^ and full to him who here undertakes to fill our Treasures*

Evenfo AmenLordJefus,

SER-

SERMON XVII. £ft£

bridgtfttmh 8»

P

ON I<5 5

ET. I.

6

r

That by thefe you * might be partakers of the* E $ cUmhl >

' Divine Natnre. cai*.

* Should, Gc-nev.

THis Verfe mod Interpreters take to be part of the Apo- tGW(r». Prior flies Preface to his Epiftle, wherein, according to the ^y&T old Rule, etf^o/alya <T Sf^« v&ravrov %$ Wtyw TMetvyi^ Eftiui contra. as a skilful architect prefaceth a magnificent Palace with a ftately Pindar. Olym$, Porch and Front,fo he his after-difcouife with a glorious Entrance. °^ * w It being the manner of ihe Apoftlesin the Proems of their Epiftles to put together a Summary of the Gofpels Myfteries, fo Paul ufu-ally in his, and fo our Apoftle Peter in the entrance into his former Epiitle, and the fame courfe he takes in the'four firft Verfes of this ; in which the various readings are fo many, and both the words and connexions of fentences fo dubious, that it makes the fenfe difficult, which Camerarius obferves to be more in thisEpifile than in mod other Apofblical Writings. However it's plain, that being in the fequel of the Epiftle to' exhort to true piety and a Vt neq-, brevi-graciousconverfition> he doth in this Preface lay down ("and Beza *' n " *™™$*' % faith it could not be mere briefly and divinely ) as a foundation Iffillllf"^ of it, tnetruecaaiesof our Salvation } and [zsBeza notethj ef- noftra fain per pecially of Salification. partei explica-

As in particular. r 'j in ^crf. ?

i. For the cauja ^^ny^kvn, the firft original caufe,it's free grace by loty Ktyjiet) v.i, andgi/>, «P*^af h^Ifa* , v. 3. and to make fure of it the lame word Md§nla.t is again repeated, p. 4.

2. Theprocuring meritingcaufe is made the rigbteoufnefi of J ejus Chrijl. as our God and Saviour, v. 1.

3. The immediate working caufe is affigned to be §<**Mv*y.i5 a divine former, v. $♦ working in us a communication 0«V; fvVeoj of an anfwerable Divine nature, v* 4. namely in our effect

dlual vocation, wherein wc are called to glory and virtue, or ra« Camtm'm. ther fbecaufe the words in the original are «/W/6£h$ ?£ *ftT>?^ by glory and vertue, that is, ipfo%as $ im^iraf moil glorioufly and powerfully, fo that it is i<Ti<jc «To^, or JW i<M«* «P6£w* as the vulgar it's likely found it, and therefore rcndred it by his own proper glory and vertue, v> 3.

4. For the iniirumental caufe, we have it twice exprelTed fo

be Myvafftt the knowledge, or acknowledgment of Jefus Chrift,

v. 2, 3* which is nothing elfe but that precious faith v» 1. which

layeth hold on preciouspromifes inthisverfe, or the word being

lirayft^fxttla., which here fignirieth promijfa rather than promijjio-

nes, the benefits or -things promised rather than promifes, and

therefore are fa id here to be given, whereas promifes are rather

¥rmtijjk, vel faid to be made (To, 1 John 2. 25. This is the promife which he

-promi0ienet,i.e. hath promifid, even eternal life) though with reference to the pro-

pretiofa & m jf e s, the promifes as moral caufes alluring and attracting us to

ficia, qutper all Divine Purity [Dr. Hammond~] and the things promifed, faith,

Prophetnso- repentance, holincfs, grace, glory, mean by thefe mlv<t& iWthoft

Hmfe daturum flings which pertain to life and godlinefs in the beginning of the

promiferaty&c. ^^ ver f ej anc j as (bme conceive *i_Pifcator, Beza and our Tran-

Scc a'lfo Bel-" flat ours] that g/ory and vertue in the end of it. All thefe great larm'm deju- and precious things promifed, as proper and Phyfical caufes do ftif. ]ib.2.cap. f or mally make us partakers of the Divine Nature* And that is the $. fcft. £j<o- Truth exprefly laid down in the words of the Text, and more &c# particularly to b e made out in our handling of them.

Do ft That they who are effe&ually called, are by the divine power

made partakgrs of the Divine Nature*

The fubjedfcperfonsarefuch as are called to the faith and acknowledgement of Jefus Chrift, v» 3.

The effecting caufe is §«* Hv&pts a mod divine power, in the fame third vcrfe.

And the mod happy and bleiTed efTed: is anfwerably a ®*& fita a divine nature , inthisverfe.

It's neither what nature in its utmoft energy can produce, nor what any mere natural man, or Philofopher as fuch (whatever they talk of their 0«oeiJV?$ and ©tornccAo/) in the higheft Apo-g£um of their moft lublime attainments can arife up to. It's only a Divine Tower that can produce this Divine Nature., and precious faith in Chrift, which alone inflates the Chriftian believer in this moft precious promife^ or promifed mercy of being made rpar.tafor ofic.

In

In the handling whereof two things I (hall efpecially in* tend.

1. Explication, by endeavouring to fhew what is meant by it and contained in it.

2. Application, and what improvement we are to make of it.

For the firft, what is meant by this Divine Nature, and our com- Explication, municating, or being made km&vqI partakers of it, diverfe men according to their different apprehenfions and perfwafions determine divedly. They may be reduced to thefe three. They interpret it either, i. to God (imply, 2. or toChrift, 3, or to the Holy Ghoft.

i. They who are mod corrupt underftandit of a real participation of the Divine EfTence, as Ofiander will have us justified by Gods and Chrifts efTential juftice, and Scruetus to his very death Be^a in Text: maintained that the efTential Godhead is transfufed into the Epift. ad Bar-Godly, as the Soul is into the body by which it is animated and tho J[' Cmhufi* ina&ed, and Gerfotfs Contempt ativi and fome high flown Plato- en ' m * nifts of our times take but a little lower flight, whilftthey fwith their v*i&yK& (jLolcuoTtiTot 2 Pet. 2. 18.) fay that by their divine contemplations they are abftra&ed from their own dark perfonality, their humanity annihilated, and they fwallowed up Miro& incog* in the profound abyfs of the Divinity into which they are wholly ^ ™°f° * tranfported. Whichalfo the even Ranting Enthufiaft-Gnofticks;„ Dnflfdfr of this and former ages, who of all men by reafon of their abo- tur, tota Veo minable filthinefs partake leaft ofGodandmoft of the beaft and ?'*"*#» w * the Devil, make yet greatelt pretentions to, whileft they pvcJJ^J?^ out that they are Godded with God, and Cbrijied with Cbrifi, fuch Ht ejjentiaVei is their blafphemous gibberifh. Whatever either Fantaflical or ejus eflentUfa Diabolical trances fuch may have, and divine illapfes, unions fak/fonti* fall* and communications they may vainly boaft of, yet I am fure uUo%odocr\ -that no evil dwells with an holy God, PfaL 5. 4. and that Chrift at0 unlaw.Vi-is feparate from fuch finners, Heb. 7. 2<5. deCafaub, En-

What diviner raptures and heavenly ravi&ments (I do not *knfiafm. pag. fay a Platonick Philofopher in his fpeculations, butj an holy j^' ^ humble believing Soul may fometimes have in its holy meditati0 f Alazon. ons and devotions I neither envy, nor now difpute > only fay pag. 43. with the Pfalmift that it is good for me to draw near to God, and pfal 73. 28. that they are happieft, who in a fpiritual union and communion can get and keep neareft > but to pretend to get fo near as properly to participate of the ejfence of God, flieth higher than Lu-

G g cj/er's

Q2 $ SERMON XVII.

cifer's pride, Ifa* 14. 14. and is Antichriftian Blafpheniy, 2 Hbef

2. 4*

I acknowledge, fomc of the Fathers, efpccially the Greek, in

their Rhetorical Hyperboles and dcilring to exprt(s that lively

image of God which his children have inflamped upon them, do

* Orat. 4. in indulge themselves a iufrkient liberty, as * Athanafus in his

Arrhm. QioToti^ct, and f Nuzianzen in his7>T<T£p$ Giiy vivte* Ota^eyoj/,

f 0/-4f. 41. p, b ut not as though they ever meant any fuch abolition ot our

« °*. . nature, and transformation of ic into God's, or parricipa-

»?>//>. Santt. tl0n °» nis tfl^nce, which being in it felt infinite, is therefore to

the finite creature incommunicable* it Chriftshypoftatical union

did not confound the natures and their properties, much lefs

will this mytiical union of God and the foul work any commix-

tion, or transfufion of it into the Godhead.

1. The three confbbftantial perfons of the Sacred Trinity only in common partakings (it I may fo call it) of the Divine nature tflentially *jia>fa$

2. Chritls humane nature, fnot only ird&isttlMos and hifyn-n jKas as Neftorius blafphemed, tor fo we partake of it, but) virow Tinas and perfonally, which is his alone prerogative.

3. It's our highelt honoui and happinefs that we may be made partakers of it by a participation of Divine Grace and image, which is wrought in us by him, and by which we are made conformable to him, fo far as the image of his infinite, holinefs is exprelfible in a limited and reftraincd being, as the wax receives the imprcflion of the Seal, not the elTcnce, and that in a picture is called a/^ce, othand % which hath the likenefsof it, as

Dr. Spurftm ne we ^ exprelTeth it, and as truly addetb, that he who raifeth it

wponthcTtxr, any bigber mujl have fuelling andlofty thoughts of the creature-) and

low and moft unworthy and dijbonourable thoughts of God* ("Thus

Divines fayj we partakg of the Divine nature accidentaliter per

donum grati* fanftific ant is, as we have Divine Grace wrought in

us by the fpirit of God, which makes us like God. But as for Cor-

InX<xwm. nel. a LapidSs fubitantialiter which he adds, as we are partakers of

the fpirit of God himfelf, we (hall fpeak of that by and by, we

are now dealing with Enthufiafts, who (as the Manichees of

Andfo fas old held that by nature we are ex traduce Dei orti, drops, and

Cdeftiksfod) beams and particles ot" the Deity, fo they) conceit that in the

without Sin; as wav 0 f t j le ' r j^g^ attainments they are partakers of the very

Augufiin. de Godhead, Codded with God-> and Cbrified with Cbrift, as their

teftu PclaiU blafphemous gibberifli blunders it. But how much more foberly

tap, ult. and

and pioufly doth Cyprian exprefs it! Noflra & ipfius conjundio me mifcet perfonas, nee unit fubjlantias, fedaffeUus cenfociat & confx-derat voluntatis* This (Ma puV/* in the Text is not 0so?w$, This Divine nature is not the Divine Effence as they conceit it.

I acknowledge that * Clopenburgh and de t Vieu after him con- * Tractat. de , ceive otherwife, and that as, ^/». 3. 7. pvV/$ QwetW the na-^ 6 ™**?™ tureofbeafts figniheth Beatts, and $uV/$ «i>9f<y?ww the nature of c trh& ^Anl-ntan>, a man, fo here 8«* pu«7* the Divine nature, or nature of baptjfticde, God may Oxthodoxaily enough be taken to Signify God, as t InTextum. coniidered in his own nature and being > but then that by koivqvqi or partakers is nor here meant a transition or communication of They under-the Divine Ejfence, that in that fenfe we mould be * 0/W o2 ^^XT*' Q*oln%< partakers of the Deity, but only as Heathen Idolaters, t h an Com-1 Cor* 10. 20. arefaidtobe Kotvayoi fatpoviav to have fellow- munication. Jbip with Devils, fo true believers have not only a real communication of Divine Grace infufed into them, but alfo a true and blefled Communion with God himfelf, and truly our fellowfhip is with the Father and the Son, as the Apoftle afTerts it, John 1. 3. Nor hath this exposition any thing in it which, is contrary to piety or found dohrine, but yet this KoivwoHelctf <pv<rzas feemeth Kj/iwyoJis ro found a more inward and inherent communication of fome- ^ e ' 0 X w * thing, and not only a bare communion and fellowship, as one friend hath with another, though that be included, and of it fome good Interpreters expound it.

2. Others therefore interpret thefe words in reference toChrift, as Ambtofe, and Oecwnenm of his incarnation in which his hu- ?'"' * mane nature was made partaker of the Divine, becaufe hypoStati-cally united to it •> But

1. Therein the Son of God did more properly take part of our humane nature, as is expreily faid he did, Heb* 2* 14« than we of the Divine*

2. Beiides, that partaking was already in ad:, ever fince our Sa- ty)*)** **'&> viour's birth and conception, whereas this which the ApoStle here cmmmhamt» fpeaksof was in part yet to be accomplished to believers, in their perfpiritum i & feveral fucceflionsand further participation. hnmana per

3. And withall, Thus all that have inhumane nature might be C0 V' ^,^. a f faid to be partakers of the divine, which the Apoftle here reiirains a t ( cctt

to believers only*

4. And therefore Cyril although he interpret it alfo with refe- Gatechif. rence to Chrift, yet of our Symbolical partaking of him, and fo

of God in the Eucharilt. This thePapifts greedily fwallow down,

Gg 2 as

as making f they think) for their Tranfubftantiation , by which (as they fay) they come to eat the very material Body of Chrift, and fo become Cbriftiferi, and Cbrifto conccrporti* Chrift being con-corporated with them, as the food is with the body, for fo they will expound thofe words of our Saviru:, John 6. 56. He that eatetb myfltjb, and drinkftb my bloody drvetetb in me, and I'm him* But although in the due receiving of that Sacrament, we fpi-ritually by faith are made partakers c» whole Chrift, and fo far asfaving grace is conveyed to us in the ufc of it we may be truly faid by it fas by other Ordinances) to be made partakers of that which the Apoitle here calleth the Divine Nature, yet

1. He ipeaketh more generally ot it here, than to be retrained to the trTc&only of that Sacrament.

2. And morefpirituallv than to underftand any fuch grofs, ab-furd, and blafphemoi^ con-.mixture and concorporation of ChrilVs Body with ours, fo as to be this partakjngof the Divine nature*

3. Others therefore more rightly and properly interpret it in reference to the HolyGhoft, and fo C*aLapide faith, we are made partakers of the Divine nature, not only accidentaliter, as we are by the fplrit of God and the work of his grace indued with Divine Qualities and Graces, wherein efpecially the image ef God conflfts, and fo by thofe Divine Lineaments drawn by the finger of God f which areafhadowy representation of his glorious being and holinefs) we are made conformable to him, and, as Children, like unto our Heavenly Father:

Bonavent. t. But he would have it alfo underftood fttbftantialiter , that we Sent.dift. 14. are fubftantially alfo made partakers of the Divine nature, in that Thorn lli. q> t ^ lever y perfon of the Holy Ghoft is united to us, and dwelleth 43. ar.$. 6. * in us a§ i n his Temple, fubftantially and perfonally novo modo, and Vafquez , Va- fo in a manner deifietb us. This he proveth out of others of their lent. Suarezt Authors. Nor do I deny but that fome of our own * Divines 12 c\ n 11" Chough I know none of them that expounds this Text of it) do 12 [ ' yet hold that not only the grace, but even the perfon of the Holy

* Mr. Down- Gbofi is in an efpecial manner in Believers who is therefore (as ham, tne y conceive) faid tobcgiven to them, 1 Jobn 3. 24. 4. 13. Rom*

Vth wfeZtif* 5* 5* t0 be. and to A*>e//,and to abide in tbem,Jobn 14.16,17. iCor. Jima am'wtiA d. ip. and fuch like. But although I fully believe thefe Scriptures, neceffa-ia eft and therefore fubferibe to what Lombard lib. 1.^.14. proveth smut psfen- out 0 f Antiquity, that the Holy Ghoft himfelf is given to and dwelletb in believers, yet as concerning that novus modus which they fpeak of, I muftconfefs my own ignorance, as not knowing

ing haw the Holy Gboft being God, and fo in his Eflence, fub-fiance and perfon: alike every where, fhould in that refpect be more prelent in believers than elfewhere, but only in a more gracious and glorious pretence of manifestation of himfelf to them, and operation in them, unlefs they would have the third perfon hypoftatically united to believers, as Chrift's humanity was to the fecond perfon,which Lapide's words feem fomething to found like to, when he faith, that the Holy Ghoft perfonally dwells in the righteous Soul, which I fuppofe he meant not of a perfonal union, but only an union of perfons, of the perfon of the Holy Ghoft dwelling there, not as though it were fo perfonally that the fpirit and f he believing Soul were one perfon, as it was with Chrift's humanity in its hypoftatical union with thefecond perfon of the BleiTed Trinity, which yet he there compareth this to, and to my apprehenfion doth but nicely diftinguifh it from it, whilft in that perfonal Union in Chrift of the fecond perfon with the humanity he makes the bond and tye to be modus jubjxantialis, but in this perfonal Union of the third perfon with a believer the tie rs grace as a quality. But I leave thele niceties which many a gracious Soul, in which the Holy Ghoft dwells by his grace, cannot conceive, and therefore troubleth not it felf with. It's fufficient for my prefent purpofe that he confeffeth this grace of the fpirit to be the medium, vinculum & caufa of this perfonal indwelling of the fpirit in us: and therefore it is, that as the fpirit by bis grace dwelleth in us, we are made partakers of diz Divine natute, And this fitly leads me to that which undoubtedly (and if not only, yetj is mod fully and properly intended and held out by this Expreflion. Fartakers therefore we are of the Divine Nature^ See Forbes of

1. In and by the grace of Adoption and Sonfhip, for by Adop- justification, tion being called to the fehvefbip of Cbrifi in his Sonfhip, what Ca P' *- P-n> he is by nature, we are made by grace, viz* the Sons of God,and 2 jd\rlhant fo Chtlfts father is our father ', and his fpirit our fpirit, and confe- cbrifti benefi-quently the nature of all three (being but one) is in this relative cja } iUudmax-fenfe communicated to us, we as Sons having our fubfiftence from ' m **W?'jf?'-the Son, who is one with the Eather, and we in our manner and See BeIIarm5n2 meafure one with them both, even the Children of God, and fo dejuftific 1,2. partakers of the Divine Nature* So Atbanafius, * &v<fv y*$ wqS c « 5- Q»omoda tMViX'vlu, to eel? ptoixM MySpiOa* by being partakers of the Son T^t^icon* of God (members of bis body, of bis flcjh, and of his bones, *$tr.Arrium> the Apoftle exprelTeth it, Epbef 5. 30.^ we become thereby partakers of God> and of this he addeth this Text is to be under-flood, But;

But as we are the Sons of God upon a double Title, both of Adoption and Regencration(for whom he adopts to be Sons, John I. 12. he begets as Sons, v. 13O fo we are made partakers of the Divine nature upon a double intercft, as relative in adoption, fo

2. Pofitive and inherent in Regeneration, and it carried on in fandi'ficatiou, and this I conceive here efpechlly underftood. So Orat. 45. T>ei- NaziaKZen, Ket9rt£9P Oso«cf6f l^yd^leti- ytvopiQa. /* Ge/as kqivuvq) formes l i) ectu Qveiai 7a kqucdha w &yiu ^viv^etlQ-* We are made partakers of eid'aeric. Ve'h tne ^ ivinL ' Piiuic by partaking of the Holy Spirit ; as Atbanafius form} convsrfa in another place exprtilcrh it [de S. Irinit. dialog* 'torn. 2. p. i 64.]] tione, Idem <fc,whileir by the operation ot the Divine Spiiit in heart and life we untitone Chnj * are ma de like God, in the one bearing his imace* Epb^C 4. 24.

math S.2 Vet- ^ . j- i u n • c 1 1 • r i

Hco Radio Idem ^°'" 3* I0 * a ln { le otner fhtwwg forth his vertues and graces,

de aleatoribus.i Pet. 2. p. made one fpirit with him, 1 Cor. 6. 17. not by any S. 10. Tiiy <ra Partnerlhip of his EfTence and fubltance, but of excellent graces,

liVarbhrhVt 0 *^ 1 ^ aJ ^ H u metcl f u ^ Luh$6. 36. perfect as he isperfttt, Mattb.

in his ms filics 5* 48. grjee for gr^ce, jW>* I. 16. as the Child to the Father,

ejujyVeteq^Ve- member for member 3 or in the Wax to the Seal, (lamp for (lamp,

03 pr aft emus. or j n tne glafs,face to face, being changed from glory to glory as by

iX-wiUM 2 C'T. 3. 18. This likenefsto God and imi-

120. * tation of him in hatred of iin, in holinefs, righteoufnefs, and all

Calvin, Beza, other graces, h as a tranfeript of what is in God originally and

p J rcator > La * infinitely. A new Creature is this Divine nature, when from an

pidc,Amcflus -inward Divine Principle and energy fas in the GUffary tpitti is

rendred Ingenium) in word and deed we do yvn<ria>s exprefsGod

as well as our felves, and in many things God and not our felves,or

Veopkni. God more than our felves, we are Qioipb&t (as Ignatius and others

So gratia ha- 0 f old were ftiled) ©sow^, ©eoefagAoi, like God j and as Adam

itualu eft D/. at ^ nav j n p God's image in holinefs and riehteoufnefs ftampt

participata. u P on mm was ED7T7fcQ asGod^ Gen. 3. fo a true Saint having Aquin. 12. q. this image renewed in him is as God, vir Divinus, which is even

yivi^ as Hierocks expreiteth it, or as Calvin, quantum dulus nojhr fcrct,fumus unum cum Deo, as far as our mcafure reacheth we are like God, cue with God, we are here faid to be partakers of the Divine nature.

Which is evident from the words foregoing and following.

1. The Text, that you might be partakers of the Divine Nature,

and

and immediately follows Jiropvyivlif having efcaped the corruption ' that isintbe world through tuft, added on purpofe by way of expedition to tell us what it is, in and by which we are made par-takers of the divine nature , not of God's divine eiTence, fo as to Hocipfitmin* be Godded with his Godhead, for whofoever (hould afcribeto it dtc t * x cum de~ theefcaping of pollution would thereby moil unworthily andb!af-^ ,; ' n * fKr */'" phemouily difparage his infinite and tiTential holinefs j but only plmfaUd'em a participation of his heavenly grace, whereby in a way and frame ejjeac mundi of fan&itication we efcape worldly pollutions. corruptionem

2. Again immediately before the words of the Text, it's faid, e ff u vSf*'Ktz%, there are given to us exceeding great and precious promifes whereby

we are made part.ik$rs of the Divine nature. It feemeth therefore we have it by promife, fo hath not God, it being his eiTcnce and nature, nor (hould we if we had his very nature, of which there is no one promife made us in the whole book of God, unlefs that of the Devils, yejhal! he likf God 3 Gen* 5. but of Divine grace and fan&ification very many.

3. And laftly that which in the Text is called ^giving to us that whereby we are made pirtahgrs of the divine nature■> in the foregoing verfe is called the divine powers giving to us all things that pertain to life and Godntfs, and fas many expound that which foilowethj a calling of us to glory and venue* The divine nature then is in that which pertains to godlinefs and vertue here in an eftate and way of grace, and to life and glory in the other world, which leads to the

3. Third and laft particular of our being partakers of the Divine Nature, and that is the perfecting of grace in glory, when God Be^a, DhdaL (hewing himfelf face to face (hall fo fill us with his light and life, £fiiuj,L#pide 9l , thai then we fhall be moft fully Deofleni, mod perfectly likgbim, ^cun^wh^ when we {hallfee him as he is, 1 John 3. 2. And if by beho'ding place. M/>. him in the glafs of the Gojpd iutbeface of Chrifi we are here tranf- lib. 3. cap, u, formed from glory to glory as by the fpirit of the Lord into a rooliM ic. divine and heavenly conformity, 2 Gr, 3. 18. what a far greater transfiguration will it at lad be, when we fhall be once got up into the holy mount, and there fee God and Chrift face to face ? Oh how (hall we then be changed from glory to glory when made 2 7ft?/* 2.14*, partakers of the glory of Cbriji, John 17. 22, 24. and the glory of God> Rom, 5. 2. when we (hall (fas much as we are capable of) % omt ,* „,. tranfirein Deum, be transformed into his likenefs in the immediate fruition of himfdf, there where all old things and whatever See CaM»fa we were before more unlike to God in (hall pfs away> and Gad Pfyc'mpanmsbo only (hall be all in all, 1 Cor* 15* 28. Thu3j>*i< 5**.-

/

Vfe i. On bended knees with hands and hearts lifted up to God let us fay, now thankj he to God for this utifpeal^able

Aft. g. 6* FfaU 50.

Gen, 2, 20.

Croc'u Anti-wcigel. fartt 1. c. a. q. I, J c* 17. 5. 4.

SERMON XVII.

Thusatlatt inthefe particulars we have feen what it is to b« made partakers of the divine nature, and in the explication of them there hath gone along with it a furficient proof that true believers are fo, and by truly being God-like, do make good their name, while they are called Godly. And becaufe the main thing I intended in the choice of this argument was the due improvement of it in heart and life,

Let us firtt with all humble reverence and thankfulnefs fo God in Chritt admire and adore itiv dviK^tftytilov dvH fapi&v this his unfpeakable gift, inenarrable, that cannot be urcered or declared fufHciently. The Apoftle 2 Cor. 9. 15. ufed thatphrafe of God's making the Corinthians willing and ready to communicate of their outward and temporal goods fo the SaintSj but by how much greater right may we apply it to Gods giving himielf, and fin the fenfe before explained,) communicating of his own nature to llnners > The poor Scholar when he had nothing elfe, he gave himfelf to his matter i and the great God, as having nothing greater, fweareth by himfelf, Heb< 6* 13. fo having nothing better, hegiveth himfelf to his fervants. It was Feters poverty that made him fay to the Cripple, filver and gold have I none, but fuch as I have give I thee* But it is the unfearchable unvaluable riches of Gods grace, who though he could fay the filver and gold is mine, Hag. 2. 8. when all the filver and gold in the world is his to beitow upon the heirs of life \ yet as when among all the other creatures there was not a fit help for Adam, he gave him a wife, fo when all the world and the riches and glory of it (the greateft boon that the Devil could offer to Chritt) are not worth giving or taking to be a Chriftians portion, the great God giveth himfelf to be that to his children. It was the high honour that God put upon Adam that in regard of his rational being and dominion over his creatures (which was one part of his image ttampt upon himjhe made him like him,and this was asthe ground upon which that other part of his image was drawn, which fas the honour of our nature) is in part yet continued, in which fenfe the Apoitle approved the Poets ftya? a) >*rc* g;r//«j/ for we are his offspring, AU* 17. 28. (not as though we were his natural fons and as creatures made of his eiTence, as the Manichees and other Hereticks of old, and Weigelius and other Fanatick Enthufiatts of late have blafphemcd, forfoweare by way of creation, not of generation, which is his elTential fons property^ this prerogative of cur nature I acknowledge is our great honour

and

and privilege, as we are reafonable men, and of this St, Ambrofe fometimes expounds my Text, Deditenimde cognjtione fid, ra-tionabilis fcilicet natw£ : but were this all, we might be b*(e and miferable enough, for of fuch as were in this fenfe Godfsofffpring, our Saviour faid they were the Children of the Devil, John 8» 44. Adam in innocency toad an higher honour put upon him, and a far nobler part of God's image ftampt on him, which was in righ' teoufnefs and true holinefs: this by our fin and fall in him we have Ephef 4. 24. defaced and lolL But oh the Infinite condtfeending Philanthropy and love of God to manhjnd, especially to Believers, that to recover it and us, he hath fent his only begotten Son into the World, Cogitandum e-for him to be made partakers of our humane nature and (^which ntm € fl ^ e next to it is the greateft gift that he would bellow J his own fpirit ™* Veli31nt * n ' into our hearts, that we thereby might be made partakers of the cuimenevehat. Divide Nature. What cannot omnipotent mercy do that makes Samus qntm thefe meet I* Consider we but ferioufly how infinitely glorious and <*bje#a fit na-holy God is, and how wofully bafe and iinful we are, and we *™ wfi ^ n ' (hall not be able but in an holy ccftafle with the Apoftle to cry out, er g 0 beus ithfe a &t0©-, 0 height and depth ! ("well might Arminius fay, that nojlrurn fach % it's Relatio difquiparantig, cujus fundamentum Chriftus nulla re in- & Ct Calvin digens, terminus f delis omnium egens) that on God's part it is the p-P* **™' loweft condefceniion, and on our part the higheft exaltation ima- xhef 45.«. 8. ginable, truly above all that rve could ask^ or can think^, adeo fubli- C. h Lxpide. mis efi ut omnium Angelorum naturam fuperet nee altius affurgere potejihomo, ask fpeaks of it, Man can be railed no higher, and the Angelical nature of it felf cannot rife fo high. Well might they (in the words foregoing the Text) be called ra yxyisa. xj ?\pia. IvctfyiKfjictla,, exceeding great, fuperlatively great and molt precious pro wife's, if by them we may be made partakers of the Divine Nature* We fo vile and filthy, by nature Children of wrath, Ephef* 2. 3, to be made partakers of that Divine nature, which is Hebr.7. 26. fo glorious and jfw/y, and feparate from Sinners'. If the Centu- Matth.%,8, rion thought himfelf unworthy for Chrifi in his eftate of humiliation to come under his roof, how infinitely more unworthy we that the God of Glory mould come into our Souls > Thar he mould ever draw fo nigh to us, and take us fo near to himfelf, to be Friends, Sons, Heirs, not only to be made meet to be partakers of the inheritance of the Saints, but alfo of himfelf and his oven nature, is as much as God could give, and infinitely more than the heart of man could think that he mould ever receive : and can we then do left than adore and blefs him, ( nay give up our felves

Hh to

Vft 2.

SERMON XVII.

to him, who hath given his Son himfelf to us, and be willing to be partakers of his fufferings, i Pet. 4. 13. who hath made us partakers of his nature and happinefsj if we find it in our felves ?

But what (hall we do then when we meet with it in others ? but take heed that

1. We do not malign, hate, oppofe and wrong it, /uw-jtot* xj

etoftaxo/ ivfiQapiv, left haply we be found to fight againji Gad, as

Gamaliel warned the Council, Ail. 5. 39. It's not haply but moft

certainly we (hall fo do in fo doing ; tor we hear thai the faithful

axe partakers of the Divine nature-, and therefore bate them as fuch,

and you are QiQsvynsibjters of God, Rom. 1.30. right againft

them, and you are ©sc^ct^o/, fighters againji God, you perfecute

not them (b much as Chriji, Ail. 9. 5. you touch the apple of Gods

eye, Zecb* 2. 8. whatever good or evil we have done unto them,

he takes as done unto himfelf, Matth. 25.40, 45. As at that hR

day he will be glorified in his Saints, 2 ihejf 1. 10. fo now he

is oppofed and perfecuted in his Saints^ and this not only confe-

quenter, 6c interpretative^ but proprie & formaliter. It is the face

and appearance of God in the Saints, which the malice of ungodly

Enemies directly (hikes at, and would wound him through their

fides,as Daz;u/faid, the reproaches of themthat reproached thee have

fallen upon me, PfaU 69. 9. Their natures are oftentimes fo fweet

and amiable, that otherwife they could not but love them, but it's

the Divine nature in them, the bright luftre whereof angers their

fore eyes, and fhames their filthy nakednefs, and that's thereafon

why they fo hate them. Cajus Sejus was otherwife a good man,

but only evil in evil mens eyes becaufe he was a Christian.

Had only an auftere John Baptiji loft his head , or were they only haifhly dealt with, whofe natural tempers and conveife were more rigid and harfh, we might think the caufe of it were only in them y but when Paul lofeth his head too, who even in Porphyries eyes was a man fo full of worth and deilreable > when "David was fo cruelly perfecuted, who was fo amiablei when Chrift himfelf who was fweetnefsit felf was fo bitterly hated and at laft crucified i and to this day when we (hall fee that Chriftians though otheiwife in their carriage and temper never fo fweet and pleafing, yet if zealous and eminent in holding forth Gods truth and grace againft other mens errors and lulls*, are therefore cried out againft as auftere, and rigid, and fowr, and accordingly fowrly dealt with (as fometimes the froft is very (harp when the day isftilland

ferene)

ferene) the cafe is plain, that (whatever is pretended) perfection

is raifed for the words fakg, Matth* 13. 21. For thy fakg are we

flain all the day long, could they fay, Pfal. 44. 22. and to this day

may others fay, it's for Gods truth and holinefs fake that tome are

fo maligned and oppofed by Strangers and Enemies, whofe diflike

of them is truly grounded on this,that they are more God-like than

they would have them. It would therefore be very well that fuch

would think what they do, and what at laft will be the iflue of if,

for certainly he that will fpit againft the wind will fpit in hisown

face, and he that dafheth againit the Rock, will be dajhed in pie- Matth. 21.44.

ces. If it be the Divine nature in them which thou oppofeft, it's

but Devilifh malice that proves the Satan, the adverfary. It will

be wifdom therefore here to forbear. ¥ak$ heed thou fyeak^ not to Gen, 2,1. 2 42

them good nor bad* Refrain fromtbefe men and let tbem alone* Have £&*$• 3 8 »

nothing to do with thofe jttfl men. For, zsjoafh faid to Amaziah, ^hron % l\ 19 *

Why fbottldjl thou meddle to thy hurt ? Iron of it felf may be ^

handled, and if you will, roughly , but if it have fire in it, touch

it and it will burn your Fingers. In themfelves they are poor

men and you may do your pleafure with them, but if God be in

them, take heed, touch not mine anointed, Pfal* 105.15. as (Eftber

6.13O Hamans Wife told him that if Mordecai were of the

feed of the Jews, he fhould not prevail againjl him , fo if they

be the feed of God, infighting againjl God, either in himfelf or

his Children, thou wilt never profper. If it be the Divine nature

that is in them, be never fo either unnatural or ungracious, as to

hate, defpife, or oppofeit. But

2. On the contrary let us own,love and honour it whereever wc findit. Let us own God and his image in his pooreft fervants. Let it be evident to us that we our feives are partakers of the divine nature> when yv»<ria>t even naturally and from a divine natural infiind: and ?o^y» and fympathy we clofeand clafp with it, love and honour and cheiim it in others, both it and them for it, how mean and abjecl: and defpifed foever they may be other-wife. That the dunghill-cock mould prefer the barly -corn before the Gem, that a Granger mould ask the fpoufe what is her he' loved above another beloved, is no wonder, no moie is it for an ig- Cant. 5.9; norant carnal worldling who kyowetb not the fpirituil worth of the things of God to undervalue the children of God, or to jc- l ^or. 2.14, count them the filth of the world and the off scouring of all things* Cor r But for profefled ChritUans to think goodly of him th.it hath a gold ring on, andgay apparel, and mean while to tread undtr James 2.3,3,

H h 2 their 4t$*

SERMON XVH.

their foot-ftuol a Saint rich in faiths as a child of God partafyr of the divine nature, and heir of the Kingdom becaufe of his poor raiment and mean owfide, is mod unworthy. Let me ever value a diamond though in the dirt above a pibble or clott of earth though fet in gold h a poor Christian all gloriom within^ though with th^m, Hcb> ii. 37. clad with fictp shins and goat shjns, above all the Sattins and Velvets and ruffling gayeties of other bug men who have little or nothing of God in them. Introite nam hie Dii font. Any appearance of God is glorious, but this of faving grace in his Saints (which rendreth them moft precious and honourable) next after that which appeared in Chnh\ is mon; glorious as Chri/t of JohnBaptift, What went you out to fee-, a man Matth. 11.8, cloathed in fft raiment^ or a Prophet ? Tta Ifjy unto you more than 9. a Prophet, more than a bare man, one that hath much of God in

In IgnatU mar' him, a Qio<po&( as Ignatius explained it to Trajan, 0 rhv TiejtTov It *l m ' 7*^X1 «fe*pfc?»r> ox as we read ofthofe Chriltians in Juftin Mar-

tyr which had ?lv Qilvhr^ ownfiwH UTa^iayLivov, even God himfelf (may I fay }) informed in their fouls and confeiences, and wnat is then due to them >

No divine woifhip, as would be if Weigeliut and other En-thufiafts conceiptsof our being of the very eflence of God were true, and which fome of our Blafphemers have of late given and received, which an Angel refufed, and therefore it is Luciferian Revel. 19.10. Tjgyilifl, pride to entertain i though the godly be partakers of the divine nature, yet they may not be of divine worjhip. But yet upon this ground there isdueto them

1. Great Honour and reverence, for if we ought fo to reverence the image of God looking out in Magiftrates and Superiors (who are therefore called Gods, Pfal. 82. 6. ) in regard of their greatnefs, is there none due to the Saints who refemble him in his holinefs and goodnefs ? The hollow of a Papbnut'w eye put out for Chrifts fake is worthy of the kifs of an Empe-rour.

2. Singular and tranfeendent love, and this in the fruits and efTe&s of it, in bounty if they need ; for if they be partakers of the divine nature, what we give to them we lend to the Lord, However in moft ardent affection, let this divine nature inkindle this divine flame, and more to them than to other men, and to them mod, in whom nioft of God appears. Good is fo be done unto all •* h&xka £l but efpecially unto them which are of the bouf-fold of faith, Gal* 6. 10. Be reconciled (as your phrafe \s) to

the

the whole creation) and let your love be as univerfal as you can to all mankind * to brotherly bjudnefs we muft add love, 2 Pet* 1. 7. Be we not fo prodigal of our love to the Saints that we prove To niggardly that we have none for others > but yet 00 the contrary, although our love Ihould be univeifa), yet it mould not be equal j> extended to all, but yet fo as more intenfely fee on fuch whom he beftows his peculiar love upon, and ours (hould imitate his, be difcriminant as his is. The Arminians in their do&rinefo enlarge Gods faving love to all, that they letfen it to thole whom.God will have the greateit (harers in it, and fo whilft they divide the river into more channels make it more (hallow, where he will have it run in a more full firearm Let not us be Arminians in our practice, fo to love all as in a manner to love all alike. Let a <pihAvfyvm* a love of mankind go always a~ longwirhus, but fo as this p/AacPsApja may ever have the upper hand. Prefer Jerufalem above our chief joy, PfaU 137. 6. Love all men as men (as the Prophet faith, Hide not thy felf from thine ownflcjh, Ifa- 58. 7.) but yet fo as to love them moft, with whom we have one and the fame fpirii, 1 Cor. 12. 13. Honour all men , but cfpecially Love the brotherhood, 1 Pet* 2. 17. Let at lead; humanity prevail with us to efteem and love all that with us partake of humane nature, for fo far we love our felves, but fo as to put more abundant honour on them who are made fartakgrs of the divine nature^ for fo we mall love God in them.

SE

SERMON XVIIL

ON 2 Pe T. I. 4.

Preacht at St. ' ~^ 11 T that iFernay have this honour and love, it will be Mariei, June r^L required that we examine our felves whether we have at-Vfr\ * 7 ' JL^ tained to this true ground of it, this truly honourable U; flate of being made partakers of the divine nature*

Wherein that coniiils, hath already in the general been declared in the former dodfrinal explication s the main of it was, ihat divine grace was this divine nature*

Pelagius heretically called humane nature grace i we may pi-oufly and truly call faving grace divine nature \ to be Godly is to bcGodlikg. God is holy, jull, wife, good, fpiritual, heavenly, and it is his very nature to be fo. And he that is offuch an heavenly fpirit and carriage, although nil humani a fe alienum ■putat) yet totus divinitatem fpirat, though otherwife he be a poor weak man fubjeft to humane infirmities, yet by this his conformity to God he is raifed to divine perfection. As the eye of faith under all that bloud and fpittle (aw on our Saviours face his glory as the glory of the only begotten Son of God full of grace and truths John 1. 14. fo the fame eye under the mean outiide of him who hath filled out of Chrilts fnlmfs his meafure oT grace and holinefs, even grace for grace, beholdeth with awful reverence and complacential love bright rayes and reflexions of divinity. In his heavenly difcourfe, u faith Non vox hominem (onat, In eJHs vita, there is more than a man > God fpeaks in him, as Junius thought of that poor godly man, who was one means of turning him from his Atheifm. And when it beholds his holy and heavenly converfation, though it do not fay with the Lycaonians, Atis 14. 11. that Gods are come down to us in the likjnefs of men> yet though but an Idiot, he will report that God is in him of a truth,

1 Cor, 14. 25*

But enough of this in general: Let us rather for our better direction confidcr (ome particular properties of this Divine Nature

ture by which it may be difcovered and manifested \ fome from that it's called Nature , and fome from that it's ftiled a Divine

Nature.

j. Nature is an inward inbred principle. In natural bodies it's ordinarily defined to be principium motns & quietis, and fo this Prindpfom divine nature in a gracious fpirit is an inward principle of power mot *' i** r j*fi-and ad, the fpring that in this divine avto^atov fets all the ^a^o!'*. il" wheezes a going lify the fpirit of the living creatures in the wheels, C0 L t ' Ezekc 1. 20. In this fenfe our Saviour faith that the water which be giveth to the thirfty yevnnleti Iv dvrtjiiniyh mall be in him. If at/70 it mall be in him i but what ? a well of water firing* ing up to everlafling life, John 4. 14. notaCifrern, which hath *-"

all its water from without put into it. It is fo indeed as it hath all from God, but in regard of outward fupplies fuch a well it is that hath fuch a fpring in it, as from it felfis continually bubbling and fpringing up to everlajlinglife* It's no artificial engine to fpoutout that water which it had not of its own, but a true natural fountain that poureth out of whatfpringethup in it felf, Jer. d. 7. as in the creation the herb brought forth feed and the me fruit after its kjnd, Gen. 1. 12. from its innate feminal vertue, its inward natural, temperament and constitution, and the (tone moveth dowojo the center and the fparkj fly upward from their j^ # -., natural propenfion, nature being that ingenita. ni vis&potentia, * quh ipfa afeipfimoveturh fo in this new creation, where there is a Divine Nature, there isfomething within, not only a blaze in the lamp, but alfo oyl in the vejfel, Matth. 25. 4. an inward principle, which fets the foul in motion to God and heaven, thefe divine fparks naturally fly upward, as it'sfaid of Timothy^ Thilip* 2. 20. that yvnfflat he did genuinely and naturally care for the things of God and his Church: and Job fald of himfelf that the root of the matter was in him, Job 19. 28. contrary to what is faid of the (tony -ground hearer, that he had not root in himfelf «i*U'r£,Mtftt&.i3>2i.which is the broad difference between a true born child of God and a formal hypocrite .* the one flutters and makes a great ftir in the things of God, but God knows and he himfelf knows and feels there is no inward vital principle that fets him on work, nothing from within, unlefs vain-glory or o*> ther fmifter crimes and intentions, which* are only corrrpt nature, but ufually all is from without, either the applaufe or frowns of men i and the one as the wind drives about the mill-(ails which elfc would (land Hill, and the other as thofe trocUers

*

a 4 o SERMON XVIII.

or wafer-work? force the water upwards which elfe would lie Plntartht below or fall do wnward.But O friend «T« 7/ hfot *lvai( as he (aid of the dead flame which he could nor make ftand by it felQ there mull befomething within thutgoes to a divine nature, an inward principle of Divine life and love, which without thefe pullies and plummets fets the wheels of the foul on going Gcd-ward. Doth not even nature it felft each you ? faith the Apojlle in that cafe, 1 Cor* II 14* and doth not the Divine nature it (elf, where--evcritisin truth, from an inward principle and ponduJ an\m& prompt and incite and carry you out towards God in communion with him, and obedience to him? as, Aci. 18. 5. it's faid of Paul <riWx«To 7<* wivpali he was prejfed in fyirit, occafioned by the Jews obiiinacy, but there was affirit within him that pref-Ctd him to it.

Bat here take a double caution, when I fpeak of this inward principle, it is not with our Enthuiiafts fo to cry up a Chriit within them as to cry down a Chiift without thtm, indeed without them, becaufe never truly in them. Chrift indeed dwtUs in our hearts, but it is by faith, Efhef 3. 17. and that is both bred and fed by his word and ordinances, Row. 10. 17. 1 Pet* 2. 2. 2. Nor is it to (trike down fuch poor Chrimans as are already (inking by reafon of inward faintnefs. I acknowledge that-in the new-born babe through weaknefs of nature this puife may be weak, and in the grown Chriitian through accidental corruptions and temptations there may be obftru&ions and interruptions* but then the man is the more (ick for it, and nature thi •• opprclTed ("if it be Divine) ftruggles and groans the more under i « -':en the man of God cannot do the good that he would, he of himfelf as a wretched miferable man (or it, Rom* 7. 18, 1 * though the root of the matter be in bim> as it was in r Jb, yet fometimes it may be under-ground, and as feed iown under a great weight of earth that keeps it under, but it works and works and at lait peeps out, and then fprours and fprings apace, fuch an inward principle there is in uiture, and fuch alio in the foul that is madefartaker of the divine nature in its outgoings to that which grace hath made connatural to it.

2. Hence in the fecond place from this inward principle natural motion of it felf is ready and free, not forced or violent. With what inward freedom doth my heart go out to him whom 1 naturally love? and with what a free fource doth the fountain call out, or (as the Hebrew word "Vj?J1 in the adttve form fig*

nifuthj

nifieth) empty her wafers that naturally flow from it? And A freefpirit $ how willing ^people are God's in the day of bis power, VfaU i iq. $• F f a * $*• "• and our Saviour fheweth that a* free a current floweth from this fountain of life, when in the place before quoted, he 7°^ n 4« *4« faith that his Spirit and Grace (hall be as w^n a well of water, fo vJatQ- *AAe^« aqu£ falientis of water fpringing , freely fully (pouting, yea leaping up to everlafiing life* No need of pumping and pulling. How naturally doth fuch a Soul fall into thoughts of God and defires after him! O! never more free than when it can run in this Channel moft freely ! Or if at any time (as too often it is) this current be hindred or dammed up, what a complaining murmur may you hear, though without murmuring againft God ? and how may you fee it, though not rifing and fwelling in difcontent and pride, yet running over in tears of » true repentance ? And therefore for trial know, that a conflant Ai ffof u.>: and total averfenefs from God and the things of God fpeaks j*nt to back* plainly, either a Devilifti temper, or (at beft) corrupt nature. And ^ ng fr0Ql although, as in fome cafes in a mans body, there may be liftlefnefs s where there is life, fo an auk backwardnefs may and often doth cbnfift with the Divine Nature, yet it's but as life in fuch a weak fick body, in which nature is opprelTed ; Grace is but weak or weakned : the man of God in fuch a cafe ftands in great need of cure and relief that his Soul may freely breath, and go out to God, as Vavidj did naturally to his Son Ahfalom, 2 Sam* 13. 39.

3. As natural actions and motions are free, fo thereupon they are not irkfome and grievous, but pleafing and delightful. How merrily doth the wheel run down the Hill, from its natural pro-penfion? And with what delight doth the Scholar plod even on thofe harder ftudies to which he is naturally arTt&ed > The generous Wine with a kind of jollity and tripudium, mantles and fparkles upward , when , in Solomon's phrafe , it moves it felf pro. 23. jr.-aright, and the Sun in its natural courfe rejoicetb as a mighty man Pfal. 19. 5. to run his race : but not fo much as the man of God when bis PfaU 119. 32* heart is enlarged to run the ways of Gods Commandments. The generous fpiritual Chiiftian never thinks he mounts fo right or with more delight than when he fparkleth and moveth upward. How merrily doth this fweet Bird fing when it moves upward, and foars aloft in Divine Meditations, Prayers, praifes, and fuch like more pleafing uninterrupted outgoings of the Soul to God ! yea what melody in the heart doth it make both to God and it felf, in i*s fweet fad notes, whileft it is tugging in the fnare below 1 Iv-

li JWtT .

/ckw iv i&iiddM) I have a complacency and ta\e pleafure in infir-unities, reproaches, perfections, diftrcffes for Cbriftsfakf, faith Paul, 2 Cor. 1 2. io. it's thefame^vord that God the Father faidof his Son. when he faid he was well pleafid in him, Mattb. 3. 17. as though with the like natural complacency that the Father embraced Chrift, the fame doth his fervant from the intiindtof this Divine nature welcom even heaviefl CurTerings for Chriit. With what delight doth this Scholar in Guiiis School (who is Gso/iJVkI©-) read thefe hard Chapters with which he is fo naturally taken ? for all delight and pleafure arifeth from the futablenefs of the faculty and the object, and therefore where a law of commands without doth fo naturally fuit with a law of love within us, how doth it hug and embrace ? Then ju/k^/, I confent and approve for my judgment, Rom. 7. 16. and for my affections, cvvifoptt, v» 22. I delight in the Ian? of the Lord after the inward man : and when it is fo within the heart, then I delight to do thy will 0 my God, Mattk. u.$0. VfaU 40. 8. then it's meat and drink to do the will of Gad, 1 Jqkn j. 3. John 4. 34- tbeyo\e is eafie and the burden light, and no command grievous: no task but a recreation ; no diitaftful Medicine but pleating food, which the palate reliflieth, and the ftomach naturally clofeth with.

I confefs the Child is weak and may net be fo well able for the time todigeftfo firongmeat > and the man of God may be lick, and then it may not go down with fo much delight. Weaknefs or diftemper may fometimes weaken and hinder this actual com-placential rejoicing, as tlcknefs or a cut finger may take off the Muflcian from actual playing on his initrument, wherein yet he habitually much delighteth, but then that ficknefs maketh him morefick to think of it. Where there is habitual delight, fuch actual indifpoiition caufeth actual and hearty grief for it •, and fo this grief for theprefence of the contrary impediment proclaims aloud what love he bears and what delight he hath in that from which he is hindred.

And this fufficiently enough difiinguifheth in this Cafe the true Divine Nature from a counterfeit form cf Godlinefs : the one faith with them, Mai. 1. 13. Behold what a wcarinefs is it? But the other cryeth out, oh how weary am I? A genuine Child of God crieth out of himfelf and his own uncomfortable wearinefs in that which he fo naturally loveth and delighteth in, bewails his being fo weakned and hindred as the fweet Bird mourns when it hath fuch a ftone hung at its leg, which keeps it from being upon the wing to which it hath fuch a natural propenfity, But

But the hireling thinks much at the work it felf, which he hath no inward delight or complacency in, and that when not other-wife hindred, but by his own wilful averfenefs* and hence it is, and from want of an heaven-born inward principle which might naturally mount him thitherward, whil/t for fear or fhame or natural confeience or the like extrinfecal motive he is forced to it, all is up the hill, and then as weak and unfound bodies climbing up the mountain yXy& p.h nviwt, ptxyvH \%&*<ri, as they, fohe pants and bjows fait but gets up very (lowly and untowardly, till at laft he tumbles down headlong into deepeft gulfs of (In, which naturally he delights to fwim in, and fo with Judas goes into bis own place, A&s i. 25.

4. From this freedom and delight, in natural agents proceeds frequency in their operations. That which I delight to do, I do often, and what is natural, is frequent. How reiteratedly dotf* the heart and pulfq beat ? the fountain bubble, and one wave in the Sea come on in the neck of another ? Nature is no (lug, but like the good houiewife is up every morning and afrem re-fumes her task, and perpetuis vicibus turns about her wheel riv vesxw 7 »* ysvifftui as S. James calls it. So the fun doth not, like J^m, 3. 6* the Perfian King or great Mogul to keep (late appear abroad but feldom on fomehighdayes, or great Feftivals, but every morning as the bridegroome cometb out of his chamber, and every day P/i. 19. $.

repeats his race, and for the wind ^.n-HH "| # 7 n 2UO 231D nnn 3ttf rotlrap as Solomon, Ecckf i. d, moft elegantly ex-preffeth it, it whirleth about continually and returneth again ac* cordingto his circuits, or (as Broughton xendieth it J the wind whirl-eth whirleth, walkgth, and into his circuits returneth the wind* Nor are the breathings of the Divine fpirit lefs reftlefs and unceffant where he breaths freely. God in his own nature is a pure all, and therefore continually acting. My Father worfyth hitherto, andlwork^, faith our Saviour, John 5, 17. and fo doth his fpirit too. The Divine Nature is continually acting in the government of the world, nor is it lefs operative in the believers heart, being (in the place before citedj a well of water &K\opiv* in the prefent tenfe expreiling a continued ad of fpringing and bubbling up, and fo working out (in as the troubled fountain doth defilement. The Divine Nature is continually offering up a juge facrificittm a daily facrifice to God, David morning, and evening and at noon, Pfal. 55. 17. even feven times a day, Pfal. 119. 164. Paul had *$ip\w fatm no reft or relaxation, or inter-

I i 2 million

million cither in his flefti or ffirit , 2 Cor. 2. 13. but would As of Baruch, jp^j anc j be [pent in the fervice of God and his people, 2 Cor. 1 2. 2£^ 5 '* 0 ' 15. There was much of God, and of an heavenly Vivint Na-l^n'-i ture inthofe worthies who (as the heavens) were in a perpetual

r .v.'v motion. And altnough this height and degree many that are

truly godly according to their lower attainments and tefs participation do not fit may be (hall not) here rife up to till they arrive there where they r$ not day andnight^ faying Holy, Holy^ Rev, 4. 8. Holy, &x. yet whereever this Divine life is, the man is breathing, and the pulfe beating, though in fome ilck fits fometimes too tianfl$ f *. flowly and very weakly > -ven when ajleep the heart U wakjng and filently working. But if on the contrary, infkad of this frequency fuch intermitting pulfes and Syncope's be frequent, the cafe is very dangerous : but if always ftone-rtill, or but very feldom, and only in fome few good moods at a Sacrament, or a fearching Judgment on our felves or others, we faintly move Goiward , here is dead nature, no quickning fpirits an ominous Comet, that fometimes in an Ageappeareth to be gazed on , and forebodes fome evil : no S*n of Right eonfttept here which arifeth every morning to run his daily courfe like a mighty man that faints not. Which leads to

5. The fifth Particular* For Nature, as it is frequent and i#-ftoHt in its work, fo it is alfo conflant , nay groweth ihenger and quicker towards the end of its motion. The fione in its natural motion downward, if not hindred , fiayethnot till it come to its centre, and the nearer it coineth to it, it moveth the farter. This Divine Nature is heavenly, and therefore moves amain heavenward up the hill , and yet finally rtops not , is a fpring of water KKKQ/nfa fpringing or leaping up , and that w< £mw tu&rw even to evertafling life 3 in the place now fo often mentioned . and which hath helped us in mort of thefe Particulars. I deny not but this well by earthly cares and other occalions may for a time be flopped, that it floweth not fo fully out, as the Philiftims flopped Abrahams wells with earth : but that it did not fo dry them up, but when aac digged them , again they gave out their water as formerly, Gen. 26. 18. Hindrances and rtops from within and without the man of God may have in the way of God , but no total intercift-" >\?> 3*' ons > n0 fi Iia ^ Aportaile? -, but when at liberty , he mounts up with wings a$. an Eagle s runneth) and 2 not weary \ walkj, and doth not faint. And therefore (for trial) as the clock which for a while gocth right, but when weights are taken off, Hands dill and moves r aor, fheweth that it's not natural, but an artificial piece of workmanship :

manftip: fo, feem we to move never fo faft in the ways of God, if when outward compulfion and motives ceafe , we (land (till or go backward, it plainly flieweth that all was but an artifice, and nothing of this Divine Nature, which as in God is eternal and unchangeable, fo as it is in his Children (as the feed it U begotten 0/, 1 Pet. 1. 23.J is incorruptible and immortal.

But yet in us it may have its (tops for a while and partial iriter-miflions, as when there is life, yet in ficknefs and fainting fits the puife may be very weak and fometimes intermitted. But even in that Cafe

6. In Nature there is a principle of recovery, as Eutychus though Prtnciptm n taken up dead, yet becaufe life was in him, came again to him-* 3B ^''*{'™/**-felf.Aft. 20. 9, 10,11. The Seed though corrupted under-ground, ^ m ' yet at laft fprouts out again,'and the live-fpring though for the prefent defied with filth caft into it, yet by little and little is mil working out that pollution, and refts not till it hath wrought it felfinto its former clearnefs. Such falls and defilements may a live Chriftian, a Saint fometimes fail info, as David, Peter, and others, but as you read of their falls fo of their recoveries. The Sheep may fall in the dirt, but it's the unclean Swine that continu-eth to lie and mallow in it. The fetd of God may fometimes be f j 0 f }i g-~ r, under-ground v but if it abide in us ("as the Apoftle fpeaksj it will at lad get up and out again. As there is hope of a * iwthough when cut down the root thereof wax oldin the earth, and the ftoc\ thereof die in the ground, that through the feent of water it will fprout again and bud, and bring forth boughs as a plant, as Job fpeaks cap- 14. 7, 8, 9. So, even a plant of righteoufnefs may fometimes be fo nipt and blafted that all may feem to be dead, but being planted by the rwr,implanted into Chrift by the fcent of water from this Divine nature and fupply of the fpirit of Jtfus Chrifl , after fuch a nipping Winter doth recover again its verdure in the fpring. «tpe9*A«T6 faith the Apoftle of his philippians, Cap. 4. 10. I rejoiced in the Lord greatly that now at laftyour care hath flow rifhed again. Not Yikejudes trees, twice dead, and plucky up by farf. t%l y the roots, and fo even dead without podibility of after-growth. Till Nature be quite fpent and extind (which the Divine Nature never can bejftt hath an inward natural Balfam in it, which helps on its cure and recovery : and as long as there is any breathing of the Divine Spirit, it will at laft ava^v^v, ftir up thataTOrri.^ grace which fecmed to be raked up under the dead afhes, and blow it.up into a. brighter flame. And. therefore after fuch falls and

ffumbks,

SERMON XVIII.

As corrupt Humbles, labour we to exprefs this Divine, nature by thcfe happy nature breeds a f fcr KCO veiies.

S e i«?hf$ a Di' Nor doth k on] y P h V fuch after-games, but is much difcover-ihe nature ed by its forehand quicknefs. Grace is preventing as well as fib-work thcfe re- fequent* And this adds

co?enes. ^ ^ feventh particular. Nature hath its o^ai, sof>«J, fympa-?/.3?^!!L«L tnies > antipathies, its hints, inftintts and impetus, which amevert *v*Vg *"£?* the ^ s °* R calon > prevent dilcouile and deliberation. At the to QztvofjLzvo? firft blufh the heart clofeth with this thing or perfon before it can ctvMov* Pi**- think why, and rifeth up in abhorrency and loathing of that

aiverf. Coht. , , ' it l r °

-as Cy/n<™ £/>. ot " er w " cn K cannor te " wherefore. a. adD:natum, Non amo fe, Vulufi, nee pojfum dicere quire,

Quodfentitttr It's fo with the Divine Nature. It doth abjijin, and on the fud« antequam dif- den ftart back, a™ W/o* «JV *or«f*. from the very fir ft appearance of evil, i Ibeff. 5. 22* quicquid male fuerit color atum, as VeConfiderat. -$ zrnaT( \ phrafeth it. Some expound it of matters of Dodtrine, and fo the good Womans Spiiit rofe againft falfe Do&rine preached, though (he could not (ay it was to : fome underftand it of practice, and (b the chaft Soul bates even the garment ftctted with tbefltjb. Judev* 23. is troubled, fweatsand faints at the firft appearance of it as fome naturally do at the prefence of that againft which they have a fecret Antipatby : On the contrary at firft fight or fpeech (by an unio animarum) clofeth with perfons of the fame fpirit, and things that are as it were connatural,before it hath time or leifure to give a rational account of it. I know the word of God muft be the Handing rule both of our Faith and practice, and am far from indulging the wild phanfies and the fudden violent impetus of ra(h inconfiderate men \ and yet in fome cafes give much to the povh and propendency, as alfo to the averfation of the fpiritsof fober godly men, efpeciallyif of all or moil, as having in them eHovn, fomething of the workings of this Divine Na-John20, 4. ture in them, which anticipates their difcourfe, and (as John outran Peter) is got out before they can come to any deliberate refo-lution. By its nature the Lamb dreads the Wolf> when fo young, that it cannot difcern him: and we fhould difcover more of this Divine Nature, if by the divine infticd of it we canjoarh fin, when Nature doth we are otherwife fo weak or furprized , that we h*e not time or act. always as ability to make a deliberate judgment of it. high as it can, 8. As Nature fomefimes anticipates Reafon, fo this Divine Na-? nd h th /f n k? w 'ture always exceeds and goeth beyond that which is only humane, this DivineKa. Divinity is above Humanity , Grace above Nature, A Chriftian is t*re carry us? net

not 4ikls &£?«*©- a bare man, but more than a man* And therefore to have or exprefs no more than what Nature can work, or natural men by other helps can attain to, yp apfyanoy ^TawV, to wallas men with the Apoftle, i Cor- 3. 3. terminus minuens, or fas C^p. 6. 7. he calls the like) it Y>Tt7hj/«4 a Aftfl, in which we fall much iliortof, and below that which a man ox lioa tnacis made partaker of the Divine Nature^ mould arrive at, and come up to. For as man by nature and kind is and ads above other creatures, Co a Chriftian man (hould even above himfelf, as a man, and above other men that want that Divine Principle. The widwives once faid, that the Hebrew women were not as the Egyptian women, Exod. 1. ]£. And truly the men of God (hould not be as other men, I mean not more proud, and froward, and worldly, but more holy, and humble, and unblameable than other men. Samfon the Nazarite became then only likg another mm when his locks were jhavedoff) and the Spirit ef God departed from him , Judg. 16, 17, 20. But as long as the landifying Spirit ads and abides in u<?, wearetrueNazmtes, as by our holy Vows feparated to God, To we (hould be (though not wholly feparated, yet) very much diliin-gui(hed from other ordinary men. Ghriit expeds from us a 7$ inhere much fa tfaash, Mat. 5. 47. fomethingfingular, eminent, and tranfeendent, i* ven m * ^ Hch ** a proportionable diftance from others in our lives, which may an- more ? than" a fwer that ^a'ay/a [Ayct which we exped to be fixed between them Divine Nature and us after our deaths, Luc. 16.26. Contarenus (de Juilifcat.) c °uld not be makes thecomparifon of the manners of aRudickand of a Citizen 8 Ivcn >& there-or Courtier : and a like difference he faith there is between the car- rcqu j rcs e [^ 0 ft* riage of an earth-born finner and a Saint made partaker of the Ui~ vine Nature* The Sons of Princes (hould not be in the garb of Peafants children» but that comparifon is too low. Between Nature and Grace there (hould be a more vaft diitance. A Child of God (hould be as much above a natural man as heaven is above the earthy and as much above a fouler finner, as heaven is above hello But how then cometh it topafs, that the roof of hell (hould be fo nigh (as I may fo fpeakj to the floor of heaven : that there (hould be fo little difference between the Apogaum and higheft of mora! Heathens, or other natural men , and the Epig£um or loweft of a collapfed or go-by-ground Chriftian ? Doth not this puff up proud 1 Nature, and if not debafe the Divine y yet make our Philosophical * Chriftians think low and meanly of u?Make it in thefe mens efteem but a name, a thin fine notion, and them that are partakers of if*, fome Eutopian fancies which Preachers talk of D but the world feeth little of?. SERMON^

SERMON XIX.

SERMON XIX.

ON

Treacht at St. Maries, Jan. 17.

Vfe 4.

Pet. 1. 4.

A

things.

N D therefore that we may either prevent or refute thefe their mifprifionsand blafphemies^nd convince them that this we (peak of is a very reality j be we exhorted to 3.

John 1. i*«

Camerar.med. cent. 1. cap.

66. Eunomiks cum impeditA hngu& erat 9 hoe facundiam fuiffi dixit fhiloflorgifts JiicephJtb.12. cap. 29. Epifl. ad La-tarn.

As Lafiantiui obfcrvcs, lib. 5.C. 6. mores ac vitia regis r.mitari) gems obfequii jadi-

1. To afpire and indeavour really to attain to this high dignity of being indeed partakers of this divine nsture.

2. Then to walk^ anfwerably to it and worthy of it.

3. Becaufe both will be here imperfect, to long for heaven where both will be in their fullperfe&ion.

1. Firft (T fay) let us with our whole might afpire to this higheft dignity, and not reft till we arrive at this Divine Prerogative ot being the Sons of God, and fo partakers of the divine nature. And toquickenus hereto, confider,

1. Howftudious and ambitious men have alwayes been of nearnefs to great Princes, and (for that purpofe) of an imitation and likeneis of their deportment, fafhions, geftures, and oftentimes even of their both moral, yea and natural vices and deformities. Poppea's yellow locks a beauty in the Court, Leonides his gate and manners Alexander could not forbear to imitate, as his Courtiers d#J many things in him. A wry neck or a long hooked nofe much doted on becaufe it looked like an Empe-rours. And for the minds complexion Hicrom from experience could fay Quorum virtutcs ajjlqui ncqueas ciib imitaris vitia, when we cannot reach their vertues, we are very prone to take up in imitating their vices, like foolifh wanton children when we cannot (hide their iteps in fair way, we will follow them through the dirty puddle. Exempla exemplaria, (b that the imitation of their manners and vices their fubje&s account to be a piece of the homage they owe to them, which therefore made fully fay thatp/#j exemplo quam peccato nocent [3 dc hgibus~] they do more miichief by their example than by their tin., Great

mens

mens examples (I fay) are Laws, and holy mens tempers and carriages have a kind ofnecejjitating cogency in them to imitation, i\ tIl g8j>« dv(LyKcl£&{' > Ufau^HV) faid Paul to Petery Why compelleji thou the Gentiles to Judaize ¥ GaU 2.14. So like do we dciire <o be to good at leaft to great men \ but how much rather fhould we afpire and endeavour to be like to him who is Optimu Maximus , to the great King and moft holy God , even God blefied for ever ? whole nature is moft holy, whofe works are truths and his ways judgment, Van* 4. 37. in whofe Divine Beauty is no deformity. And therefore as our Saviour faid to his D fciples, Te believe in God, believe alfo j^ 14, 1( in me : I may well fay to all, Do you imitate man > £hall we not. imitate God and Chrift rather > If foolifh men glory in an Apifti fymbolizing with men likethemfelves, and that in their humane infirmities, how glorious, and therefore defirable mould it be to us to partake with God in his Divine Nature and perfections ?

2. And this the rather, becaufe this high honour and happinefs Oh). But you is attainable. The happy event puts it out of queftion. Many will fry hca-in all Ages of the Church have arrived at this height, who have V€ " ,s h '8 h (hewn forth the vertues of God who hath called them, 1 Pet. 2* 9. reach it^God who by emanations of Divine Grace in heart and life, have expref- infinitely fed a participation of the Divine Nature,and what in this kind hath higher; and been in fome by the fame Grace, may be in others [_Ab ejfe & poffe, th %t*?rc n ° f &c,~] did we but put forth the ftrength and activity of i^#k imitation! ° faith, who could be and do all things through Chrift ftrengthning him,p&i/.4.i 3. The Text in hand (had we nothing elfejdoth fuffi-ciently clear this poffibility > for it doth not only fay that precious promifes were given to them, that they may be partakers of the Divine Nature fand Gofpel-promifes do at leaft afTure us of a poflibility, and when by faith laid hold on, of a certainty of their accomplishment) but withal adds the happy event in their having efcaptd the corruption that is in the world through luft. In which this actual participation of this Divine Nature in partconfifteth, and by which (according to the true fenfe and intention of the Apoftle in his adding of thofe words) it is evidenced. Well then , it's hence plain, that fuch a participation of the Divine Nature may be had, and truly then , fuch a may-be of fuch a mercy (hould be enough to any awaekned fpirit to imploy and improve its utmoftenieavours for the attaining of it. It encouraged the Widow of lety^b to make a great petition to David, becaufe the faid in her felf, It may be the King will grant it , 2 Sam. 14. 15. And , It may be the Lord will fook^on mine afflidion , faid David himfelf, and upon that ground

K k patiently

patiently endured it, 2 Sam. 16*12* Who kyowetb ? faith the Prophet Joel 2. 14. and, Who can tell? faid the people of Nineveh t Jonah 3. <?, whether G^d will turn and repent , and fo the more fe-lioufly they fet upon their duty , that he might.Truly Gods may-fo\r arebetter than mzusfhaH-be's. A may be of falvation is one of the firft cafts of faiths eye to justification. In matters of outward eftate we much value even our pofllbilities \ and they fet the whole world upon bufie action. What crowds of poor, where a doal may be had ? What trudging over fea and land for a may-be of profit? And if fuch an height of honour or place may be got 1 Sam. 14. 4, U P t0 > v/hntcreepingup-, though upon hands and fiet^ as Jonathan 1%. between Jbarp rockj to come at it, upon this very ground, it may

V t 6. be the Lord will work, for us ? As it was enough for Jacob to he or

that there was corn in Egypt to be had (though he was not allured to have any of it) to fay to hisfonsfVhy do you lool^one upon another ? get you down and buy for w, that we may live and not dye , Gen. 42. 1, 2. And why then mould we look here and there, and like fools Pro. 17.24. have our eyes in the ends of the earth to find out other vanities, when did we but lift up our eyes and hearts to heaven , we might both fee and get that which will make us like the God of heaven. I fay not therefore as Jacob there of Egypt, Get you down thither^ but get we up hither, though it be with Jonathan and his Armour* bearer on our hands and fyens> with humbleft prayers and earnefteft endeavours, though (as with them upfharpeft rockj) through great-eft difficulties and dangers. But is it poffible, that a child of wrath by nature may become a Son of God, and by Grace be partaker of the Divine Nature ? One in himfelf fo much the Beaft and the Devil : be made like the bleffedGod ? And fo I that am fo vileand finful, may I become holy as he is holy ? perfect as my heavenly Father is perfett? Then lure the bappineis of it would not be more inconceivable, than our nefiieft of it unexcufable. Let us there-^ ■ tore up and be doing.

3. And this yet the rather upon confederation of. what others, even Heathens, have attempted in this kind, and when they have b;en fo mantling the wing this way, let them fharae us if we take not a further and an higher flight. How doth Flato up and down define thechiefeit good of man to confift in a full conformity to God! and what a noife do they make with their ©€oh/£V and aVo8e«0Ww ? of their being God-like whileft they lived, and Deified when dead ? Oh that what we read in their Books we might find in our hearts, and others may fee in our lives, that we might

really

.

really be and do what they talked of. At leaft for fhame let us exceed .what they did or could attain to : whilft we do fo much Exceed them both for pattern and principle.

1. Our pattern is more fair, and our Copy far more clearly and legibly written before us in the word of truth, than theirs in the dim light of nature. It did more darkly difcdfrer to them the footftepsof God, that by following him therein they might grape after an VnknownGod> and fo they fumbled about a poor confor- AH. 17. a$, \ mity to him. But upon us the day hath dawned, and the day-jiar 2 7» is tifen in qut hearts, and the Sun of righteoujnefs fhineth forth, * P*f. *? , 9« which hath more fully difcovered to us the image and nature of God in the face of Jeftts Chrijl, unvailed and clearly difcovered to us in the glafs and bright beams of the Gofpel > the Deity in its nature, perfons and properties evidently manifefted, nor ever could the holinefs, juftice, power, truth and mercy of God be more fully declared than they are by Chrift, and as they are held fonh in the Gofpel. In Chrift God is manifefted in tbeflejb> He be- 1 tint. $. 16. ing the Brightnefs of His Father's glory, and the exprefs Image ofHeb: TV %.-bis ferjon, in whom the fulnefs of the Godhead dwelt bodily, and f 0/. 2.9. all grace (which is this Divine nature in the Text) eminently and without meafttre for our participation 8c imitation. So that our better Abimelech(out Kin% and Fatherjin his grace and life faith to us all, as the other Ahimelech did to his followers, Judg. p. 48. What ye have feen me do, make hafie and do like me. The word was made flejh and dwelt among us, that we might at a nearer John 1.14, view behold his gtory full of grace and truth, and walkt among us on purpofe that we fhould follow bisfteps. In a word, he be- 1 Pet. 2.21,* ing God, took upon him the nature, and was made in the like* nefs of man, that the lik$ mind might be in us, and that whilft Phil. 2. 7. $1 we have fuch a perfect pattern fo near our eye, according to our meafure Cinlikenefs and conformity) we might,be made par m takers of the divine nature* And if the rich man thought that one coming from the dead would work fo great matters with his bre- luf^e \6. go. thren, what a transformation in our hearts and lives mould Chrift make who for this very purpofe came down from heaven? Our pattern in Chrift is very fair.

And it very openly and clearly held out to us in* the Gofpel. Whether by thrifts own miniftry \ he being the only begotten Son in his Fathers bofom could beft declare him, John 1. 18. And fhould we only confider hisfermon on the Mount in the 5, 6, 7. Chapters of S. Mattbevr> we may underftand fo much oi God's

K k 2 nature

' . /

SEPxMON XiX.

nature and will, that were our hearts and lives anfwerable, we fhould therein very much partake of the Divine nature, and in our meafure be perfett as our Father who is in heaven is perfecl, as our Saviour there (peaks, Matth. 5. 48. Or (hould we confidcr the Gofpel of Chrift as difpenfed in the writings or preachings of his Apoftles §t other fervants •> Paul in the general fpcaks very full to our purpofe, 2 Cor. 3. 18. that we all with of en fact as in aglafs beholding the glory of the Lord are changed into the fame image from glory to glory as by the fpirit of the Lord* In which Text every claufe is very ftrong and emphatical. We all not only Apoftles and Miriifters, (as force would expound it ) but all true Chiiftians j for they are not only fuch as we call ~Di» .vines-, that are made partakers of the Divine nature.

With open face ttvctKiKuchv^ivo) f&fdirp, not through Mofes his darker veils.

K*Toflr7e«£6/atroi beholding the glory of Gods that is, the glorious nature, wifdom, juftice and meicy of God, moft fully and perfectly expreffed, and expofed and manifested in Chrift,

And accordingly moft clearly refueled and held forth in the glafs and moft clear mirrour of the Gofpel. This ex parte cb-jedi & medi'u

But what ex parte futycUi is or (hould be the efftcS of it I

MsT«tytofpfyi«(U we are or at leaft God expe&eth (hat we (hould be changed into t he very fame image ^ not only there to fee and behold him, but fo as to reprefent him, in fpecnlo repraftntantes, as Erafmus tranilateth it, and fo are transri^red into the fame likeneis tanquamfecundaria qutdam imagine j> as Beza well ex-preiTeth it.

And that from glory to glory , that is, not only from one de-

Be^a } Laptde. g ree of glorious grace to another, as molt interpreters expound

it, but as fome add from the glory that is in God and Chrift, from

this reflexion of if, to a proportionable glory according to our

manner and meafure communicated tous by it.

And all this as by the fpirit of the Lord > that is 3 fo really and glorioufly that nothing but the all powerful (piiit of God could cried: if, for fo that particle a^jd^^ As by the fpirit of the Lord figniheth cS%fam congruam & dignam t ant £ transformationist as C.aLjpide rightly obferveth.

Alicomethto this, and all fully fo my prefent purpofe, That now when God is in Chrift fo fully fas I may fay J exhibited and expofed to our view, and in the Gofpel fa clearly raanifefted

and

-

and held forth fo us: Heexpedteth, and where grace prevailed he thereby eflft&eth fuch achange and transformation, that we are not like our former felves, but are molded into his iikenefs, andhaving laid afide our corrupt nature we are made partakers of his Divine Nature* This is (or (hould be) according to Paul's do&rine there, the erfe&of tbeGofpel, and fas Calvin obferveth upon my Text) according to Peter's doctrine here, when he faith that the exceeding great and precious Gofpel-promifes are given to us fan <T/a 7^7av that by them we (hould be partakers of the Divine Nature, He telleth us thisis the end of the Gofpel (Natemus bunc effe Evangelii finem, ' ut aliquando Deo conformcs reddamur, id verb eft quafi Deificari) that at la ft we may be conformable to God, which is, as it were, to be Dei tied , or, as our Apoftle phrafeth it, to be made partakers of the Divine Nature* Which whilft we arc fo plentifully partakers of the Gofpef, we ihould be exceedingly afhamed of, that wefo far fall (hore of it, which yet the very Heathens fo much afpired to, who fell fo (hortofus: as thus in pattern, fo

2. In principles for as our pattern is more clear, fo our principle is more high. This conformity to God in true Christians ("you heard from 2 Cor. 3. iS) is from the fpirit ef the Lord^ whilft by the fpirit of Chriitinlightning and regenerating we are renewed after the Image of God, CoU 3. 10.

As alfo from faith in Chrift laying hold of thtie exceeding great and precious promifes of the Gofpel, and on Chrift in then), from whole fulnejs alone God would have us receive grace fr grace&rzce in us anfwerable and conformable to grace in him, and io to be partakers of the Divine Nature* Now this faith, thefb promifes, this Chrift, and this fpirit of Chrift thofe Heathens and their moft fubiimate Philofophers were utter (hangers to, him they knew not, to him by faith they went not, nay out ofthenv felves they went not s but to their Philofophieal moral conlkle-xations, and their purgative vertues, to which they ever joyned their heathenifh idolatries and fuperftitious luftrations and facri- ^Y u ^ JwP-fices, andfometimes to their yoMeu and 0iv$yicu charms and q n * ' forceries, as utterly inconfiftent with the Divine nature as the true God is contrary to a vain idol, and therefore it is no wonder that it was fo wofully deformed adciformity which they arrived at, how trimly foever their admirers do trim it up and tur-kefs it.

And therefore when there is fo much more light and power in

the

,a$4 SERMON XIX. &c.

the GofpeJ, 1 when our both pattern and principle fo far every way exceed theirs. Surely God cannot but expect that it mould be another-kinslikenefs to him that we mould attain to, than what they arrived at. And on the contrary, let us fadly think what a fhame it is to us and to the Gofpel too that when there is fo much of God in it, there mould be fo little in us who profefs

That when we read David's Pfalms, and the other Prophets writings in the old Teflament, we fhould find fo much light and life, that they both breath andexprefs fomuch of God in them, and we fo little, fo that in truth although (as Eufibius obferveth) they were not called, yet indeed they were the true Chriftians, and many of us are really as much without God as we are grangers from that Commonwealth oflfrael.

Efpecially that even Heathens mould herein exceed us, that they (hould fo honourably fpeak of that God whom we fo blafpheme > that they fhould expiefs more of God by the twilight of nature, than we in the fun-mine oftheGofpel, that Etafmus (hould fo hardly forbear to pray to Socrates as a Saint, whtlft many who are named Chriftians may ^without breach of charity J be called Atheifij '■> that any of us mould have upon us fuch black marks of the Devil, when on many of them we may difcover (though ruder, yet) very lovely characters and lineaments (by the help only of their natural Divinity) of the Divine nature^ which we who have better means in all reafon mould be more poiTeiTed of*

SER

SERMON XX,

ON

2 Pet. i. 4.

AND ftioulditbe here asked what thofe means are which Qutfc we mould make afe of whereby to attain to this high honour and happinefs >

I mud anfwer, that all that we of our felves can do as to any AnfL inward worth or efficacy operative of fo great an erTecl", is juft nothing. We that can do nothing to make our felves men, fure-lycan do as little to make our felves mm of Gods can lefs concur to the producing of this Divine nature, than we did to our humane: both are a Creation, and therefore the work of God only; but yet fo as we are to make our addrdles to him for the one now that we have a natural being, which we could not foe the other when he had none.

And here as the Divine nature tffentially confidered in God is common to all the three perfons, fo this communicated fym-bolical Divine nature in us is the common work of them all,, and therefore to them all we are to make our applications for it.

1. To God the Father, who as he is Tons Deitatis, and commu- MeansS. nicates that Divine nature to the Son and the fpirit, fo he is Fons GratUy and through the Son by the Spirit imparts this Divine nature to all his children. It was his breath that breathed into Adam at firft that foul in which cfpecially was his image, and it muft be his breathing ftill that mult breath into our hearts that divine grace in which confifrs that his image renewed and this Divine nature. God our Creatour is the Author of this new Creature.

And here the means of it on our parts is by humble and ear« neft prayer to breath after him for it, as the dying man gafpeth for breath that is going away, or rather as the dry earth gapeth for heavens rain and influence which it wanteth, and fo in this fyfiole and diafiole upon the out-breathing of our fouls and defires •

following

SERMON XX

followeth in God's way the breathing in of this Divine breath of life, the (juickrivigfpirit by which we are made fpiritual /i-ving fouls. In thiscafe it was faid of Saul, Biboldbeprayetb, Ads 9. 11.

For, although it be true, that the prayers of the wicked, whilft Prov. 28, 0. they purpofe togo on in fin, are an abominationto the Lords

And as true that the prayer of any in an eftate of corrupt nature, as it co*meth from iuch is fo dtiilcd, that in regard of any worth in it intfead of meriting an anfwer it jufrly deiaveth a denial Whereupon our Aminomians and others do wickedly forbid fuch to pray :

Yet in fuch tinners that lie under the burden of fin and mifery and are looking out for help and mercy j to look up to God in prayer for ir,

As it is the homage which is due from the creature to its-Cre-atour, and fo to be tendred to liiin »

So it is the way ordained by God, in and by which the creature in want and mifery may come to receive mercy. Which therefore God commanjds, and that to a Simon Magus, and that upon only zFerbaps to receive mercy, Atl> 8. 22. prtoy God if perhaps the thought of thy heart may \>c forgiven thee.

And which therefore in obedience to fuch a command to perform* is ("both in God's intention and ordination on his parr, and as to the happy fuccefs and event on our parts) the direcl: futable and fuccefsful means of our obtaining as all other mercies, fo of this which is one of the chief of all, of being made partakers of the Divine nature, and that upon a double account.

1. As in a way of moral caufality it prevaileth with God, and through his indulgence procureth of him the grant of this in « eftimable gift of the new creature, this divine nature, as Manajfch in thiscaie by his prayer prevailed with God for his return both from his fin and captivity together, 2 Cbron* 33. 12, i3«andfo full, the child is born crying :

2. So alfo in a kind of phyIleal efficiency (as I may call it) In the very act of praying we fo nearly converfe with God that by looking up to him we are made like him; as the Hung Ifraelite by looking to the Brazen Serpent was healed, and Mofes by near approaches to God and communing with him on the Mount had irradiations of his glory reflected on him* fo in near and frequent adchefTes to God by prayei there is much communication

of

of God by fuch clofe communion with him, Papifls are wont to pidure their Saints praying with a Glory on their head * but true Saints that are much with God have much of God and his glorious grace on their hearts, arid none more than thofe that come into his prefence oftneft, get ncareft and keep clofeft. Our Saviour when he was fraying in the Mount was transfigured, Lukg p. 29. Nor are we ever more transformed into the image of God and Chrift, than when we have got up our hearts higheft and near-eft in that duty. Be much therefore with God our Father in prayer for this mercy.

2. Make neareft applications to Chrift the Son and our Saviour by faith in his promifes, for

By the promifes (we read in the Text) we come to be partakers of the divine nature : which when fealed to us, there is an im-prefs of Chrift ftamped onus. And Chrift is wrapt up in thofe promifes, who as in his Incarnation was made partaker of our nature* fo by him and his grace alone we are made partakers of his.

And faith is the eye and hand which feeth and taketh hold of Chrift in the promifes, and fo by beholding him in thatg/*/}, as in* telletlusfit idem cum objetlo* we come to be changed (as we heard) into the fame image from glory to glory* There is an image of the thing feen in the eye that looks on it, and we by faith wiftly eying of Chrift have his image fo imprinted on us, that we prove no longer like our felves. As the wife men, Matth. 2. when they had feen him, turn z d bac\ another way* v* 12. So they that by him are made wife to Salvation* never favingly faw him, but went away with another heart* not their former felves, but changed into another, that is to fay, this divine nature*

To thefe promifes and Chrift in them apply we our felves * for it's from his julnefs fas before we heard) that we muft only receive grace for grace* grace in us anfwerable to the grace in him.

And content we not our felves with moral and Philofophical confiderations as able to work fuch a change. Gehazi may lay »#;*£. 4. gi, theftarTon the child's face, and no life come: the water will not rife higher than from whence it defcended. Nature in its higheft elevations will not be able of it felf to rife up to faving grace, nor will any moral fpeculations or qualifications lift us up to a divine nature* Chrift is the fountain-head. He came down from heaven to work it, and therefore to him in heaven by faith

L 1 muft

a$8

SERMON XX.

rnuft we rife up, if ever we would have it wrought in us.

3. And *o thefpiritof Chrift, fos <his changing into the fame image fas wealfo hcard^) is ^y the ffhit ofthe Lord, 2 Cor. 3,

Gen. 2. 7. 18. It was this fpirit that breathed the image of God into us in our firft creation, and it mult be the famefpuit that muft breath into us this new life, the finger of this fpirit, that only can draw upon us thefe fail and lovely chara&ers and lineaments of this Divine image > the fpirit of regeneration that muft beget us to this new nature*

And therefore here again reft not in higheft either natural or moral conilderations \ tbey are but airy, and their birth will be anfwerable, prove abortions, or like that of the Spanifh mares which (they fay; conceive by breathing in the South^wind, but their Foals fthey fay too^) prefently languifh and die, and fo (at laft to be fure^) will all fuch births of our own begetting,

Efpecially take heed of grieving and refilling the fpirit in thefe his Divine workings. If the child would be born, if it cannot futfhef its own birth, let it not hinder it by working backward »

Phil. *? i», becaufe it is God that wor\ethin us both to will and to da, let us

3 3* not marr his work , but in and by hisftrength wor]\ oh* our own

falvation, by not being flints to God, but as wax to yield to, and to receive his Divine impreffions. Thus applying our felves to God this happy work may and will be wrought,and rather thaa fail, God can make even affliction* a means to erTe<S it, that what

1 Cm* 10.13. are in themfelves avfyuTiy* common to men may further this Divine nature, and (as the ballj) ftruck down to the earth in the rebound rife as high as heaven. So by them we are made partaker* of his holinefs, Heb. 12. 10. ( and that is no lefs than to be partakers of the divine nature) and whilft we fo fuffer, Fetir faith, the fpirit ef glory, yea and of God reftetb upon us\ and fo moft happy participations of the divine glory and nature are communicated to us. Never was more of God feen in any, than in the Martyrs by the light of the fires they were conlumed in.

Thus upon thefe conilderations and in the ufe of thefe and the like means, our firft duty is to endeavour to come to be par-tahgrs of this divine nature*

2. And then fecondly wal\ worthy of it, and anfwerable to if, that we Jhew forth the vertues of God, as our Apoftle exhorted chap. 2. v* p. oftfie former Epiftle, that in cur fpirits and carriages more of God may appear than of our felves j as in red-hot

hot iron there is more fire feen thaw iron. Otherwife whilft the Ascvcry thing Sons of God walk like other children of men, exprefs as much cot- ir * th ? firft ruption, and as little grace, whilft (acccording to the Text) Mtr™bt forth fay and preach that they arc partakers of the divine nature, men fruit according will be ready to think that the Citizens of Zion, and of Plato's to its %W, Commonwealth are much a-kin if not thefame, but Ideas and f en ; »<.«*»**• fancies, and like as the Painters pi&ure* of Angels, and the Papifts chiton Ik* of the Virgin Mary, in which they intend not to make them us in%ur kind; like, but only brave and beautiful: fowefay rather what, they And as thorns fhouldbe than what they are, but fit may be J the quite contra- ^ in 8 noc ry, as Folydor Virgil obferves that their Popes had ufually names ^ r r cluftto given them which were quite contrary to their temper and pra* figs, corrupt dice : but although Arc may paint, yet Nature is real, and there- naturenothing fore if thou fayeft that thou art partaker of this divine Nature if 1 ™ IS 8°°d> loquere ut videam, fay, and. then do and be what may really and g ° 0 dfig-Vree fubfiantially prove and manifefl it, otherwife an Ape will be an bring forth Ape though with a childs coat put upon it, and fas it is in the bad figs, or Gory) will (hew as much when almonds are cafl before it. Natu-the v,ne , foure um expellasfuna licet, &c. Nature may be difguifed and dilTcm- {j,"]^ be! bled for a while and for ends, and upon deiign thou maifl mask comes its and keep it in, but it will outi fo will corrupt nature, and fo will kind and the Divine too, which we (hould labour what we can to exert 9* ds Pl ant f and manifeft, and that fo evidently and fully that both our felves ,ng * and others may be convinced that what we are or do can proceed from no lower a principle. By wallowing in fenfual lulls and pleafures we take part with the beaft: to be proud, envious, blaf-phemous and malicious, is to partake of the Devil » that is bru-tijh, this devilijh > to be kind and courteous is indeed humanity , but if there be no more, it falleth exceeding (hort of the Divine Nature and our walking up to it and worthy of ir.

That in general is a more full imitation of God and Chrift, and Imitaiores T)U of his more peculiar properties. When the fame mind is in us as vtn< * bonitnth, teas in Chriji, Philip. 2. 5. When humble and meek, * s he was, ^ a f^ r0m when fpirirual and holy as God who hath called us is holy, Chriftia- p Y ietat expert i-nifmuseft imitatio Divin£ Nature (Nyjfen adv. Eunomium) Chri- net h Grotius in ftianity in its proper formality is Nothing but the imitation of the T **tnm. Divine Nature, and fully to imitate God and Chrift is in the general both to be partakers of it and to wall^wortby of it. In particular I name only three things.

1. Abound in^thofe fruits of the fpirit, Love, peace, long-fujfer-ing,gemknefs,goodnefs^meeknefs,&c. Gal. 5. 22,23. for whereas

L 1 2 the

the Apoftle, i John 4. 16. faith that God is love, it felleth usthaf Jove is of his nature, and that therefore he that abounds in love doth abundantly partake of it, even dwelleth in God, and God in him. What they ufe to fay of forma, augufla, of a goodly Ma-jeilick Perfonage, is much more true of a loving heart and carriage^ multum de cotlo trabit * it hath much of Heaven in it, and partakes much of God's Divine Nature and Majtfiy, whereas oa the contrary, wraths ftrife, envy and malice, though fometimes mifcalled ingenious^ the Apoflle James alTureth us if it be vpifdom, it is earthly, fenfual^ and devilifb, Chap. 3. 14, 15, 16. inftead of Heavens (erene light, hath much of Hells fmothered fire in if, much of the Devil, who flnce4)is fall is of all other of Gods Creatures the molt troubled and difcontented himfelf, and is fo mifchievous thereupon, that his main endeavour is to make others like him, and in nothing more than in thefe hellifh heats, and thefe devil-ifh four diftempers. Hive therefore, and exprefs much of this grace of love if we would evidence that we partake of the nature of God, the God of love-

2. Labour to get and keep above the World, for Heaven is high above the Earth, and God above the Creature : were we aloft in H a ven what a poor litrle point would the Earth be in our eye ? To God it's lefs than nothing and vanity, Jjfj. 40. 17. and were we more like God, the World would have lefs both room and efteem in our heart, and the gr areit and goodlieft enjoyments or it (especially in cowp*re with God in ChriftJ would be exilia, vilia^

<$. aUpde. poor little worthlefs nothings, as he tairh upon the Text, ®ui femel fe in Vivinitatem immerfu animus , non nip Veo & Divinis pafcitur* Were we once as it were lwallowed t.p in God we fhould not be fo immerfed in thefe miry puddles below: if fed with this Heavenly Manna, we fhould not furteit on thefe Leeks and Onions of Egypt. This one Meditation | faith Calvin on the Text) would abundantly luffice, ut mundorenunciantes toti in cesium ft* ramur, to make us overlook and defpife the World, and to have eye and heart up to God and Heaven. Were we partakers of the Vivine Nature, and fo up in Heaven with God, we fhould be far above the Earth and Worldly contentments.

3. But far higher above Hell in finful defilements, which is the third particular of our worthy deportment, anfwerable to fo high a grandeur and exaltation. This the words immediately follow^ ing the Text hold out to us, when having faid that we are made partakers of the Vivine Nature^ presently teHing you wherein th»t

confifts*

confifts and appears, he adds, ano$uyop%t, &c* Cum aufugeritis, or, as Pagnin rendreth it, fi refugeritis, when you have efiaped, or if you jhAl flie (torn the corruption that is in the World through l-uji, wuh the like fpeed and earneftnek tha; you would fly from fire,fword\ or pejiilence, as the word imports if, and fome interpret if. Sin isltrongaud we are weak, and therefore our fafety is by flying. Thaf is one (trong argument for us to fly, but this we fugunio W~ now fpeak of is ftronger. Are we made partakfrj of the Divine ctoria. Eftinn Njture ? and what Communion then hath light with darkpefs f or 2 Gor, 6. 14, Chtiji with Belial? or God, or thofe that are godly with the 15. Devil ? Sin makes us like the Beafl or Devil, and I would not that you Jhould have fell>wjhip with Devils filth the Apoftle, 1 Cor. 10. 20. Sinful lufts are fenfual, low, bife, filthy, but God is a molt pure and holy fpirit: and truly therefore thofe that profefs them-(elves to be p makers of his fpirit and nature^ mould in this la? bour to be like him. Oth.rwife,

Either with Enthnfiajls to pretend not only to Divinity but-even to a Deity, and yet fo wallow in all loathfome hlthinefs with the Bof/3<?ei7«e/ Gnojlickj, and our abominable Ranters, what is it elfe but a piece of Atheiitical non-fenfe and blafphemous-contradiction i to make Gods of incarnate Devils, and men believe ("what he PfaU 50. 21. thought) that God. is likg us whorr> in fuch a way we fo far pretend to I

Or as others fometimes do, when they have no mind to leave their iins, to plead that they are but fltjb and bloody not Saints and Angels to be able to abjiain from fuch lufts, or tobefo holy as you. would have them be j is alfo in a proportionable meafure alike. vain and. fenfelefv and to fuch I only (ay, that if they be bur flrJb.Ex oretu^ fer* and blood, they are not as yet partakers of the Divine nature^ iot ve neqttam,0Qi that is not carnal, and if they continue fuch, the Apoitle tells of th ^ ne °™* 1 them they (hall not inherit the Kingdom of Heaven (1 Cor* 1 5. condemn 50.J where the holy God is. It thou beeit fo tu from the grace thee, of an holy-San i% thou art much farther off from the nature of an holy God: and if thou canft contentedly fay, that thou canlt not perform fuch duties or abftain (1 om iuch fins, it's but little, it's no-thingthat rhou partakeft of thb honour and happinefs: for where* there is a 0«a fveif, a Divine Nature as in the Text, there is <dd* fvyctfjui, as it is in the foregoing verfe,a Divine Power whereby through Chriji with Paul thou wilt be ablejo do all things, Philip. 4. 13. in his ftrength to. grapple with Sin, and Satan, and the

Worlds

a£a SERMON XX.

Rm. 8.57. World, and through hiai fo p?nve at lad: more than Conquer eur*

Ve Nat. Serm. And therefore here let me make cue o( I t Vs wore!;. Agnofce digni-

y.Vepotamui t.ttctn tnam (0 Ariftiane) & Divix* covfirs falius naturx noliin

vftenm b mi- vciefsm v Mtjt L m deieneri comeftione reckre* Heaven-born nem cum alls- , M • , v L , ° . , • J 1 , r . _. . x „

bus fait & ^-hnluan, but art thou indtad made pirtakcr of the Divine Na-

adQtiplmcu Cure ? walk then anfwerable to thy birth and breeding, and belt

patiwmgene- nature, and by a fkful Brfe do not degenerate into thy former

rationJsCbrijli, J,ifcxicfi-

ctVtomj cperi- When tempted to fin, Divine Nature fhould look at the fir ft ft«#. Leo ilpid. bluQiot it as (rem a nauiral intifnd, with an holy Antipathy and Confideren: abhorrency,

ptccatoret ^ ^ j^ w hen thou thinkeft of it, reafon it out of countenance

V\Tblmm*o'b W1( ^ mcn thoughts as thefe, fiall fucb a man as I do this 1 with vilem vo'upta- Nebemub y 6ajh 6.1 1. Shall I that in my kind and mea(ure/Mr**i^e tern am'tferint. c f the nature of God, do the Devils work > Shall I takg the mem-Chryfoftom. y ifJ Q j Q[ Jr ij^ an d ma i^ themihe members of an harlot 9 1 Cor* 6. 15. Nay this Nature of God in me formally forbids it. Doth net even nature it felf teach you . ? So Paul argued againft mens wear-ing of long hair, 1 Cor* II. 14. and doth not this Divine Nature much rather teach men to abftain from more foul deformities ? Sins againft common nature were the abominations of the Heathens, Rom* 1.26. and therefore fins a gain ft this Divine Nature mould be efteemed more unnatural and abominable to Chrifiians. Thus let the confideration of this Divine Nature antidote and prevent fin that it infedfr not.

But if through our carelefnefs it have, letlt however ftrengthen the heart to expel and ejedt it, that it kill not. How will nature (till it be overcome) befickof bad humours, and thruft out corruption as a fountain works out pollution ? Nature (I faidj is a principle of recovery ; and fo will this Divine Nature be alfo from thofe peccant humours which it's fometimes opprelled with. 3; But becaufe, as long as we live here, that will be too much and

Vide Catvini too often, th^s mould make us weary of the World, and iigh and Jnftit. L 3. cap. breath after Heaven, for it will not be till we get thither, that

Vi fanT'ut in this wil1 be ma( * e pe*fe&. BlciTed be God, that we have any hacvhl quan- talis and beginnings of it here, that in any degree and meafuro tufcunque pro- we partake of God in grace and bolmefs, are any whit Lke to / : tctus fiti/onge Q 0 d± but alas all that's done here isbutiirit rud^ draughty poor perfection ft. imperfed lineaments of that Divine Image, 3nd they too often militttdms and too too much blotted out by oar lips, i<'s not till wc come in

Heaven

Heaven to fee God as be is, that we (hall be moft fully lik$ hlm> q»* idonea e-; 1 John 3.2. it will not be to the life, till we live with him in r j tat * **&**• glory. How ugly in our own eye.* mean while (hould our prefent "ladk^Atl' difconformities to God be } How weary (hould we be of them?j? 0 / ffi yrff/ ' ? a £ oh how happy will that day be,and howearneftly (hould we breath faciem. Au-after it, when we (hall be fully transformed into Chrifts Image, gu^'n.Epift.d* moft perfectly be made like God, and as far as our finire nature is um^'mul~ capable of, become partakers of the Divine Nature , when God tern acctpere (hall be all in all ? Lord Jefus come quickfy. potertt adopts

Amen. iu '« u * m "'fl' xbzeft amtcids?

non diquaffs fa»

fitti Divtnita-

Solus non aliter confiftere poteft, nifi itli qui falutem confe* tt t fedconfecia-quuntur, Dei fianh Deificatio autem eft Dei quoad ejus *"' *ternitati. fieri poteft, imitatio i & cum eocommixtio, &(ut itadi- &Jt™< ih To" cam) unitio. Dionyf. de cceleft. hierarch. Cap, i« han! id\p[vm

innuh Petrus»

SER

SERMON XXL

Philip, i. 27.

Only let your Conversation be as become th the Go foe I of Ghrift*

MInifters of the Gofpel Gregot. Nyjftn corapareth to fyj arc b i<p, Schoolmafters, who as they have different natures 162^ ' and tempers to deal with, fo They mould have Wif-dome to obferve it,and accommodate themfelves accordingly. Sure our blefled Apottle had, and therefore knew when to comfort and encourage, and on the contrary, when he had juft occaflon durft both chide and ftrike. So he had a Rod tor the unruly Corinthians, 1 Cor, 4. 21. and if the Gal at tans will play the Truants in Chrift's School, ilide back from the Truth of the Gofpel, he will not be Tongue-tied* 0 foolift) Galatians,who hath bewitched you ? Chap. 3.1. But let the tbef-falonians receive theW«rd with]oy, and praclife it fo as they become Examples to others, 1 Tbef 1. 6,7. Then inftead of chi* ding, you (hall hear him boafting of them. What h our hope and joy, orCrownof rejoycing^ Are not yet dec- I'jthejf. 2. i£>. And for our Fhilippians, let them at the hrft entertairi'the Gofpel,^. 16* and continue ftedfaft in that Felhwjhip, Philip. 1. 5. at the" firft when he parted from Macedonia, let them communicate to bis n>ants,Chap t 4. 15. and once and again, when he was at 7 'heffa-lonica-i x>. 16* and now again, when he is Prifoner at Rome-^kt their love flourijb again(v.10.)'m fending to him by Epapbroditiif, (v. 18, ipO f heir ^tstviPjcol, fomething to fuftain their Ghoftly Father, who could not now provide for himfelf f which was the occaiionof his writing this Spittle) and then he cannot mention or remember them, but he muft than\ God for them, Chap. 1.3. Yea then they are his clyoc&yTo) fc72r/ , srd6nToi,Chap.4. r. Hti dearly beloved,and longed for\b'w Joy and Crown. And therefore though he cannot for the prefent come and bring his thanks, yet he hopes he mall ere-long, and-mean-while from Prifon( which the Church of God is beho.ldetp to for molt of his Epiitles, as Bezz well ob-ferves) he writes and fends this as an acknowledgment of their love,

Aaa and

and as a toikgn of bU own* Eut left any fhould fay Bas \iti yKZr-lav, or think that their Gift was like a School-boys Nofegay which he giveth to his Matter to fave him from a whipping, and his Gain the Caufe why he was fo indulgent, as in particular he profcfTeth againft \t->Chap.^ So the general carriage of this Chapter plainly (heweth, that for all their bounty he would not make them wantons, and therefore after the Infcription and Congratulation in the ii firft Verfes of this Chapter, which is the firft part of it, and a Narration of the fuccefs and event of his affections from the 12th to the 27th, which is the fecond part h there is a third part begun in the Text, and continued in the fe-quel of the EpHtle j therein he calleth for fomething elfe,which would be far more acceptable to him than their former benefi-cence,in general fet down in the words I have read.Movov oil'wfe ivocyyihix tS XC/^** •sroArreucde. Only let your Converfation be fucb, as it becometh the Gofpel of Cbrifi*

The firft word mo'vov being a corrective, and a tranfitive Particle, may accordingly have a double referenced either to his coming again to them immediately before fpoken of, which whether it did afterward come to pafs I fay not, becaufe I find the Judgments of Interpreters different aboul it. His own words are 7T£7rojQ6)s o/cAa, v. 25. and they found a confident aifurancci and yet here, as correcting himfelf, or rather as palling it by, as though he had faid, verum de me viderit D^minus, 8cc- as Calvin, expreffeth it, What-ever becomes of me, I leave that to God, only do you your duty, Only let your Conversation be fucb as becometh the Gofpel : or if we take it tranfitively, whereby hepaf-feth from the Preface of his Epiftle to the Body of it, as divers Interpreters think, and refer it to all that went before, then it would plainly mean thus much, That whereas God hath done great things for youf which are f^ct down in the former part of the Chapter^ hath brought you to the fellowjhip of the Gofpel, and fo hath begun a good rvorkjn you^and willperftcl it to the day ofChriji, hath turned my afflictions fwhich otherwife you might have ftumbled at) to the furtherance of the Gofpel, and hath pmpofed to free me from my Bonds for the furtherance of your Edification and Comfort i feeing, I fay,that God hath done fo much for his part, §hiodreliquumejl-> &c that which is now wanting lieth upon you to look to, and that, only that you have your Converfation fo as may become the Gofpel of Cbrijl.

But

But to leave that relative confederation of the words \ in them abfolutely confidered we have thefe particulars.

1. Something to be ruled > That's their Convention, ttoKi-

2. The Rule, and that's the Gofpel of Cbrijl.

2, And thirdly the Agreement, which mulr be betwixt their Converfation and this Rule, in that word ctf fas only let your Converfation be as beccmes the Gofpel of Chritf.

Forthefirit, the thing to be ruled, their Converfation* The word -&oKi7z{)0(Acti here ufed properly fignirieth to govern a City or Common-wealth, and thence cometh to ilgnity a man's governing himfelf, whether in publick or private. And though I conrefs the word 7roKmix in the Greek Fathers commonly figni-fies aMans behaviour and carriage in general.as likewife this Verb •zj-oAmuo^uai, AUs 23. 1. Where Faul lakh, Men and Brethren, \yco iv txolgvi <ruv«cNfl"« otyceby txittoXitzv^oli tzS ee£,and therefore tranflated, I have lived in all good Confcience before God » yet I cannot fay,but that both here and in other places it hath fome reference to Men we converfe with, and therefore though not excluding our inward and fpiritual fervice to God ward, yet efpeci-ally intending our carnage towards others, our Converfation (as ours tranflate it) in civil and Chriftian Society.

z.Now the Gofpel of Cbrift U the Rule our Converfation muft be fquared by,that lecond & better Covenant,\vhkh Chrijl is both the Treacher and Subjett of > and therefore here called Htf GojpeL

3. Which they and we all mult walk worthy of So the words found af i&s -&ohni\ji<3i t Nor would fome proud Juftitiary itick perhaps hence co ground the worth and merit 01 his goo*/ worlds and meanings* Nor do I deny but this word fignifieth 10 much in fome other cafes,but not in this. No, Beloved : In this fence we are not worthy of the Crums that fall from God's 'table fas our Church confelfeth) and therefore much lefs of thefe dainties, which, we have before prophefied of> If a. 25,6. 'A^fas, then, is as much as ut convenit, as Beza } quemadmodum decet-> according to the Syriach Interpreter, convenienter & cempetenter^s Mufculus-, or pro dignitatc-, as others have if, that is, as is convenient, and fitting, as becometh and will be for the honour of the GofpeH that our lives and the Gofpel fhould belike two Tallies agreeing in every thing, or (as the word af fas as it cometh of ctyti (i^nifieth^ as though our lives and the Gofpel being put into two Ballances were in <equilibrio not for equality of

A a a 2 worth

$7* SERM. XXL

worth or weight, but for fitnefs and correfpondency. And To I take it includes thefe two, both which our Englifh word becom-eth here ufed includeth.

i. That our lives (hould be anfwerable and agreeable.

2. And thence (in the fecond place) fuch as will not difgrace ar.d dishonour, but become and adorn the Gofpel of Cbrift, which we profefs,And that's the duty which theApoftle here commends to his Philippians,a'nd I now to your confideration and pra&ife.

A duty,we might think,which every ingenuous temper would be foon moulded to, that calls on him for no more, than that he would walk, worthy of himfelfand his Profcflion \ efpccially our complete Moralifts,who olten ftrive more for good carriage than a good Confcience, and we above all, who labour (perhaps fome times too earneftly) to be dignified Men '<> I wi(h it were always in the Apoftles fence, when he calleth on- us to wal]^ worthy of the Crfpel. Eut fomething fure there is in it that he fourgeth it, makes it his only thing here*, and elfewhere becometh earneft fuiter for it, tt<x^lk.<xA£Sv iru<x$ afftos zsi^nrc^viccci, Ibefeechyou that you would walk^ worthy of the Vocation wherewith you are called) Ephcf. 4, i. is {0 earneft for it,that he ufeth all means to effect it by Exhortations, Confolations, Obteftations, 7roc^9cn<xASyTfcs, 7nx.^[A.vbi{m'oi , {jLafivpifJLivoi , that they would * walk^ wor~ thy not only of the Gofpel^ but of God himfelfw4w had called them to hit Kingdom and Glory, 1 ThefT, 2. n, 12. And therefore for the further opening of it, give me leave briefly to mew,

1. Wherein this worthy behaviour efpecially coniifts, and then,

2. The Arguments couched in the Text, which may move all to endeavour after-it, that fo we may better urge it in the Application.

For the firft therefore in general The Scripture often makes mention of a certain (re/^voTMS and eu^H/Uocruvn, which is ordinarily t ran Hated Honefty-, but llgnifieth < v generally)that li -srctTrot', that decent and holy carriage of aChriiiiar,,- which* the Apoftle not only here, but again in the fourth Chapter of this Epiftle points at in his oart <xp t uvoc,6W. cq/v<x,oW^££<r#/Atf,oW i&u<pH/Ufle &c. Wbztfoever things are honeft : whatfoever things are pure, whatf^ ever things are lovely^ whatfoever things are of gnedreport->ifthere be any Venue, and if there be any Ptaijijbink ontheje things* A fuf-ficicnt commentary upon this x%ias TroMlfci/e<&e.

Eut yet more particularly > As the Spoufe hath both an Eye and Qhjitu, wherewith (he raiifoetb the Heart of he* Saviour,

Cant*

Cant' 4. S> To I conceive one part of this Converjation confifls in that.outward grave (bber and amiable behaviour, which becom-eth all, but efpecially a Chriffian, which the Apoftle brings the Corinthians to Epift. 1. Chap.-11. 13, 'jttdg in your felves > is it comely, Sec- which goeth through all both Vertues and Graces, and giveth a fplendor to all ; nor yet only that which Ethicks help the Moraliit to, but a Christian decency made up of gravity and amiablenefs v the one arifing from a ferious and fetled courfeof Godlinefs, and the other from inward peace of Conference, there being a Calm within, and therefore there mull needs be a Serenity without. And truly why fhould the Gofpel only make Men untoward? or why mould profciTors of it be efpe-cially blamed for bad natures and harfh carriages?Seeing Plato's Divinity was,that Tuhhrum & Bonum were the fame, and the lame word fignirieth both i why mould they be fevered in us that profefs more Divine Philofophy ? Not that I doubted that many fuch imputations are falfe of many Men 5 accounting it unmannerlinefs and frowardnefs, when the Godly will not run with them into the fame excefs of Ridt •> Nor that I condemned all, whofe.natural difpolitions are more rough, and fo their carriage in this refped: lefs amiable.- No, I know the Lord had ujfc of John Baptiji's more retired and auftere.as well as of our Saviour's more amiable and pleaiing behaviour » Nor did he that rirft preached in that regard at fir 11 b!emi(h the Gofpel.

And yet I mud needs fay that the Lacedemsnians prayed well, when they defired of God,»t pulchra cum bonii iis tribueret \ and it would be well if Christians now would joyn both. For if it be that, by which an Animal exceeds that which is Inanimate, that together with bonum it can appetere pulchrum, which the Inanimate skills not of 5 let it never be that, in which a Chriftian mall be inferiour"to another, that whatever care he hath for the. lawfulness\ yet he mould have none for the decency of his behaviour. If AriJhtWs happy Man is always attended upon wnh. his Pulchritudo and Gratia, It's pity that ourblejfed Man mould want either. Eut this is only the Chain about the SpoufesNeckj*-the Fringe of tha: Garment that makes a Chriftians Profeffion and behaviour comly 5c glorious. And indeed were this all the Grace that could commend him or the Gofpel,we might well fay of it,as-iome of them did of theirs, that it were eburneum deirimentum '* the painting only of (perhaps.) a foul Face, noxavitalfulgor, by which they ufe to define true Beauty.

A a a 3; 2. And

z Cor- 4. 2.

SER.M. XXI,

2. And thireture, as they ufe to fay,that Gratia efi vhale,qnod & fpirituale > fo(in the fecond place^thcre is a more fpiritual and live Beauty, which addeth lufhe to a Chriftian's both Life and Profeifion.I mean true fandtifying Grace, which makes both him-felf,8c whatfoeverproceedethfrom him in this fence ttvi\\Gracious* And that this becometh the Gofpel of Grace, we may be alTured it's not the Pope's triple-Croivn, nor the Cardinal's Scarlet, nor the Papift'sexceffive pomp in their fervice,no nor their fpeaking and writing for the honour of it, that commends it tothe World fo much as the faithful exprcfling the Life and Power of it in our Lives and Carriage \ for, before moft of thefe where heard of, what was the reafon that a few mean Fifhermen and others of the like condition could ever have been able to lead the whole World Captive, even compel all to come in, and to fubjett themfelves to the profefted obedience of the Gofpel? Was it not, becaufe that Chrifi and his Spirit fas he had promifed them) was with them? not only in their Preaching, but alto in their Carriage and Behaviour, fo that they who otherwife were contemned asbafe, and accufed as deceivers, could yet commend themfelves to Mens Confci-ences though not to their lufts j that they could appeal both to God and Man in this cafe \ Te are Witneffes,and God dlfo,how holi-ly andjuftly and unblameably xve have behaved our [elves among yon that believe, 1 TheiT. 2. 10. So that though in other reipt&s men looked at them as the filth and off-foouring of the Worlds yet in this they were the Glory of Chrifi, 2 Cor. 8. 23. In a word, fo many Graces are as fo many jewels that adorn the Gofpel-, and make the Spoufe of Chriit glorious. So there is a Beauty of Holimfs, Pf J. 29. 2. yea, a Ma jeh:y,and that's more. Thus by Faith the Elders received a good Report, Heb. 1 r. 2. And by truefavin^ VVifdome, Solomon affureth us, we (hall receive zlcpocxov xci&tTCdV, as the Septuagint, a Crown of Glery^ as ours read it, Prov-^p. Every particular Grace is part of aChriiti-ans Beauty.But 2s they ufe to fay Pulchritudo nonefi partis,fedcom-pofiti; fo the perfection of Beauty arifeth from all Graces, and a PerfCtion in all. Which, though we cannot here attain to, yet if we/hive after it what we can, we (hall furely procure cither love or reverence. If the Amiiblenefs of Hnlinefs will not allure^ the Majefty of it will daunt the proudelf Scomer •, and why may it not allure the molt obilinate, feeing it wins Grace in God's Eyes, and therefore may jultl v challenge it in ours? And here now I might open fuch a Cabinet of precious Jewels, I

mean

mean fomany (everal Graces, as were they put on, and worn by us, would Co beautify every part of a Chriftian, that you mould not fee aMordecai riding on AhafuerusHorfe with his Imperial Robes and Crown, or another Jofeph with Pharaoh's Ring on his Hand, and a Chain of Gold about his Nech^, with the People bowing the Knee, and crying AbreJ^'y but a Man of God, partaker of the Divine Nature, and well-nigh already glorified, and fo bothhimfelf and his profeffion glorious in the Eyes of God, and Angels. But all thefe curious pieces I have not now leifure to view 9 many of them you may in the following Chapters of this Epiftle. I (hall content my fclf with two-, which the Apo-ftle unfolds in the latter part of this Verfe, in which he ufeth a Metaphor taken from an Army, in which two things are required for the comelinefs and fafeguard of it* Unity amongft them-felves , and Valour in beating back the ad verfary. Proportionable to which,tvvo things he telkth us will become us in our warfare.

i. Mutual Love, that you ft and faji in one Spirit with one Mind.

2. Conftancy and perfeverance in the Profelfion of the Truthi firiving together for the Faith of the Gofpel.

In the firfi place therefore for Love and Unity. How well it futes with the Gofpel we may conceive, in that it's called the Cofpel of Peace* Ephef. 6. i5. And therefore agreeth not with our Heart-burnings and DifTenfions : Erings us glad tidings of our reconciliation with God, and therefore, as Jofeph to his Brethren, bids us taty heed we fall not out by the way* Thus we lee, it fits welh and would it not be as comely as fitting } Yes, fureiy. And therefore our Saviour makes one part of his Spou-fes Beauty,that her Teeth are like a Flock^ of Sheep, whereof every one beareth Twins, as well to exprefs Love as Fruitfulnefs, And was it not this true-hearted Love,in having all things common, in continuing'6fA.obv(AOi$6v)tpith one accord in the Temple, in eating their Meat withgladnefs and in finglenefs of Heart, and the like, which made thofe firfr Chrifiians (Adt> 2. $6, 47) have favour with all the people s that, becaufe the multitude of them that believed were of one Heart and one Soul, therefore great Grace was up" on them ^,A(frs 4. 32, 33 ? And the fame, believe it, would be upon us all, if we, as they, according to the Apoftle's Exhortation here, would now fland iv ivi -smujuoh, /xioc ^vyyi in one Spirit* that is, having one and the fame fpirit of Grace dwel-

• ling

ling in ns,an J thence with one Mind y Will and AfTecJion > or, in one Spirit, (as fome expound it) in one Judgment: not one Paul^ and another Apollos, not fome Lutherans, and others Calvlnifls, not fome Remonftrants, and others Co/rtr a-Re mo nft rants i but all of one mind in Chrirt : for as they ufe to fay of an unnatural Birth that hath two Heads, if it have but one Heait, though it be to be taken for one Man>yet it is a Monfter:So as long as we have me Hearty and agreeing in the main we may grow up into one Man: yet, if as many Heads, there be Co many Opinions and Judgment /, it will be, if not unnatural and monftrous, yet, I am furcuangracious and unfeemly. For we mould jland Iv vii •srvev-^ocT/, and withal vj [xicl \ivyv) with one Soul and loving affection to each other,without hatred and variance; and ftrife and fe-ditions, in the Bowels of Mercy and meeknefs, and tender affection, forbearing and forgiving one another, as Gcd.forChrijYs Jake hath forgiven us > which if we did, and were thus knit together in judgment and Atfedtion, how much it would adorn and advantage the Gofpcl, I fay not, becaufe I cannot fufficient-ly. Yet this I can, that however bodily and outward comlineis may be called (as it is) Coucors difcordia, & arnica inimicitia, yet in this inward and fpiritual Beauty Plato's Divinity is again -true, that makes Vnum and Pukhrum the fame \ a chief part of it condoling in this Holy Unity and Uniformity.

2. Which adds ftrength like wife to that other Grace of constancy and Perfeverance in the Profcflion of the Truth, when we do not only ftand together,but ftandfaft, and fight for the Faith of the Gofpel, as our ApouMeaddeth. Which how anfwerable it is Jikewifeto the Gofpel, this only were fufKcient to manifest, in that it (hews what Chrift endured for us, and therefore may jult-ly call on us to indurefomething for him*, and truly if it brin* to us the fure mercies of David, we.fhould not be anfwerable to it, if we mould prove Funchers. If it be an everlafling Gofpel, Revel. 14. 5. It would be very unfit that we mould be like thofe ^ -G>&<riioci(VQt t Matth. 13. 21. which for a while believe, and in

time of ttntatln fall away. Nor can we more dishonour ♦ the Gofpcl, than if by falling off in harder times we proclaim to the World, that we rind not fo much good in ir, as at rirft we thought for > as on the contrary,we cannot otherwiie bring more credit to it, than whilit we do cvynaKQvrcc^&v-nS ivayj/tiKtol tampan (and happy aillidtions, in which we havefuch ableiTed Partner.) with the Gofpel in its afflictions (as the ApoRlc's phrafe

is

is 2 Tim. 1. 8.) wc let all Men know, that we indeed account it ivocjylKiov, good News, which we will willingly dye for. This is that for which Jujlin Martyr and Eufebius tor the honour of Chrift fet him before the chideit of the Heathen Philofophers, that he had fo many thousands ambitious of (bedding their B!ood in the defence of his Caufeand Gofpel: which none of them could fay of their followers. Yea this Glory uflecls upon our ("elves likewife. So Peter allures us,that if we he reproached for the Name of Cbriji, a Spirit of Glory remains upon us> i Pet. 4. 14. yea, though we dye (or it, }tt Stephens Face will even then ftrine as an Angel*s : So that however (bme indeed, like our nice Dames that would iv7r£cez*)7rvio?ti iv artpm, cannot endure Perfection, Galat. 6* 12. would not have their Heads cut off in Chrift's Caufe, for fpoiling their Eeards, would profefs the Gofpel, but it mud be olvoci^lccti <xtcovm y as thinking Blood and Duft would fpoil their effeminate Beauty * yet, believe it, a noble Chriftian-Souldier is mod: glorious (as the Scripture faith of his Saviour, If a* 6s* 1.) in bis Clothes died red, in his own and Enemies Blood. Such refplendent Stars (bine brighteft in fuch Frofty Winter-Nights. There he three things,[mh Solomon, which go well, yea. there are four which are comely in going (and that comelinefs for kind, is that which we now fpeak of) a Lion> which isjirongeft amongst Beafts> and turneth not away for anys a Grey-Hound, anHee-Goat alfo, and a King, againjl whom there is no rifing up, Prov. 30. 2p, 30,31. I may add one more to tho(e four > and yet add nothing to Scripture, viz. a refolved and Cct^ led Chriftian, which indeed in this kind exceeds them all. For if a valiant Knight bravely mounted be one of the three moft glorious fights in the World, how glorious a fpe&acle will it be to fee the Man of God armed with that Heavenly Panoply, riding in triumph, more than conquering, trampling under foot both frowns and favours of either flattering or perfecuting World, and all the Enemies of his Salvation fo gloriouily, as that Death, which takes away his Life, addeth to his Glory ! Thus thofe noble Heroes, thofe Chriftian- Worthies, I mean thofe bltiTed Martyrs,lienow in honour, not or\y with Swords under their Heads, which was the Heathen Worthies honour, Ezek* 32. 27. but, as they fay at the Head of Mahomets Tomb there is fuch a Carbuncle that lightens all the Room f though otherwife darkj where it is \ fo truly this Crown of Martyrdom, is lb befet with fuch fparkhng Rubies, that ftill they Jhine like Stars in the Fir-

B b b mammt i.

SERM, XXI.

moment \ their conftancy lightens their Graces, and the red dye of their Blond was the beft Vermilion to adorn their Tombs : the Blood of them long flnce dead yet fpeaketh, as condemning the ungrateful World, who fo ufed them > fo to the Eternal Renown both of them *nd the Gofpel.

And thus we have feen the way how we may wa\ worthy of the Gofpel. If now we enquire after Arguments to perfwade us to endeavour after it, the Text affords us three. The firft in the word TroAifeueofre, becaufe our Life is a Converfathn. And fe-condly, becaufe it's the Gofpel. And thirdly, the Gofpel of Ckrift, which we mu(i labour thus to adorn*

Firft, our life is a Converjation, we live amongft others, and they either good or bad : and in regard of both, we have need, what we can,to be careful,

As, firft, wefhould confider,that we live in the Bofomeoftbe Church amongft the faithful, are Citizens of the City of God, the Heavenly Jerujalem', and therefore it ftands us in hand that ui Cselorum municipes nos geramus (as fome read the twentieth Verfe of the third Chapter of this Epiftle) fo as may be for the honour of our felves and Country. For let Rome be h 7roA/s h '?C U S^ 3 Revel* 18. 10. & ^.ly&K^ Revel. 14. 8. Let Venice pride itfelf in being called theRich^nd Milain the Famous, and Bononia the Learned, Sec* Yet Jerufalem is ambitious of no greater Title, than to be ftiled ocyicc 7tdA/s, Mattb.4.. 5. to tell us that are true Denifons there,what we mould be> that,however, if we lived in the Land of Cabul (as Hiram called the Cities that 1 Ki"S* 9* *3* Solomon gave him) I mean, in Sinks of Superftition and Profane-nefs,we might have fome pretence for putting in practice that Di-velilh Proverb* Cum lupti ululandum^s if in the oldXacedemo-nian Common-wealth Theft might have befeemed us, or if in Plato's Polity, fhamelefs Community, or if in Epicurus his School, brutifh Luxury and the like, yet that the Church of God will be no Pander for our Lufts : and therefore whofbever by his bad Life fhall ftain its Beauty, however he may be reckoned in the outward number, yet in truth is but a Stranger from the Common-wealth of Ifrael*

2. But btfides the Faithful, there are others worfe arfedred : which, as long as we are here below, we muft fometime converfe with. Wicked and unreafonable Men more than enough, that at our Ieaft flips will be ready to fay,asthey, Uze\. $6* 20. Tbeje are the people of the Lord, thefe are the devout Profeflbrs of our

times

times, and the like or worfe. If the kindred of Chrift will fay He k mad, the Pharifces will be animated to fay he hath a Devil, C4rt » ri Z ht -Mark 3. 21, 22. And therefore we have good caufe to be wary. Some Michals there will be, that will deride David^vhen he behaveth himfelf molt feemly \ but will be lure to lay on load when they find him tripping. It's with a Chriftian, as with a Man in the Sun-fhine', which way foever he turneth himfelf, he will have a black fhadow either go before him, or follow him v as TertHilian complained in his time, were he a Sober Wife Man before that he was converted to be a Chriftian,then he turned Fool, and his former worth added to his prefent bafenefs : but if before-time he had been lafcivious and vicious, no better Argument againft the Chriftians, that they all were but a company of fuch like perfons ; fo that if they could not find a fault, yet malice would make one. And then, how circumfpe&ly had we need to converfe, that, whereas this way vs every where fpoken againft, our lives may fpeak for us 5 when neither we nor others cam and that whereas we may be fure that there will ever be fome that will fpeaj^ allmanner of evil of us ', our carriage may (hew that it's falfly, and for Chrift s fake rather than our own, and fo either win fuch as fpeak^again/l us as evildoers (i Pet. 2. 12.) or at leaft not harden them in their evil courfes, but put to filence the ignorance of foolifh Men, ( v* 15, of that Chapter, ) yea and make fuch ajbamedjbat falfly accufe our good Converfation in Chrift^m the 1 (5th. verfe ot the following.)

A fecond Argument to perfwade us is,That it is the Gofpel that we fhould thus adorn *, which truly may challenge fo much at our hands .• for if we look at it in it felf, it's the Glorious Gofpel of our hleffed God, 1 Tim. 1. n. yea Glory i exceeding Glory in the Abffradt, 2 Cor- 3.10. Pitty therefore that it (hould be (lain-ed by our foul Converfation, which fhould be kfpt without jpot , unrebuhgble, as Paul exhorts Timothy, i.Tim. 6* 14. Or if we confider what it is to us, it will require no lefsat our hands > for it is no other than the King of Heaven's Pardon, fent to us Condemned Wretches, that brings glad tidings to us of Freedom and Salvation. And how unfitting then would it be for us to take it and trample it under foot, or anyways flight andabufe it. And yet no better do wicked Men deal with it, who, as they are faid (in this fence) to do violence to the Law, Ezek. 22.25. So in a manner by their foul lives they put both Chrift and his Gofpel to an openfbame. Well: but fure fo good Newsdefer-

B b b 2 veth

veth a better welcome, and what can fuch Men expect, which do not only neglefi, but in a manner defpife fo great Salvation? Fearful it will be when our Phylick proves our Poyfon •. and the Gofpel, that mould fpeak Peace to our Comfort, Hull witnefs a-gainit us t o 0'ir Condemnation. How much better would it be-feem and profit us, that whereas God hath betruited us all with the Gofpei, that w T e would now itand out ev jy, oarAoyia iy iGcuobsu TX'Lvxy/iKix, as the Apoltle exhorts in the 7th verie of this Chapter, in the Apology oi it, that whereas k is accufed for a Do&rineof Licentioufnefs, our lives might Chew that die Gofpe] doth not abrogate the Law, but that that part of this fecond Covenant is true, that indeed God puts his fear into our Hearts, that xve depart not from him : and again iv pjfc€ai<Ar«,in the confirmation of it, that whereas the Devil and his Inftruments labour by all means to fubvert both it and the ProfeiTors of it, we would now, as the Apoftle's word is, <nna6Avifl-<xj, firive together for the Faith of the Gofpel > in all our Enterprifes have this laid down beforehand, ne quidRefp. detrimenti, Sec that the Gof-fpel be not prejudiced, that our weaknelTes redound not to the weakningof the common caufe, yea, with Paul, 1 Cor. 9. 12. fuffer any thing, fuffer all things, rather than hinder the Gafpel of Chrift.

3. Eut if all this yet will not, yet, feeing, as the Apoftle adds 3 k's the Gofpel of Chriji , let him at leaft prevail with us to give due refpeci to him in the Gofpel: For him we acknowledge to be our King. And would not our bad lives make Grangers ac-cufe his Laws and Government ? He is our glorious Head, and would not our deformed behaviours make his m> ttical Body like fome Hippocentaure or Monltcr, as the Fathers ufe to urge this againft their fern>Chriftians> In a word ; we proftfs our felves Chrijiians, io that though we have riches, and honours, and o cher fuch outward dignities, yet we will do Chrift fo much honour, as to be named (from none of thefe, but) only from him Cbrmians- And doth it not then itand us in hand to take heed, left we only in truth get the honour by having fuch a glorious Name called upon us, and Chrift rather the dishonour by having his Name put upon them that are altogether unworthy ? as though our Bleffed Saviour had not endured flume enough for us already, that wc need now again calt more upon him, and fo in a manner again Crucify the Lard of Glory > No : Beloved, he in-dured fhame enough in that (humcful Dwath, and therefore we

had

had need live Co his praife^fhame in wearing thatCmr^f Thorns, but it was, that we mould he made tS MovcyevSs eeS flepoLVosfzs Nyjlen fpeaks) the Crown of Chriftof precious (tones, initead of that of Thorns. And therefore we need look to itjeft whilir we remain ungodly in the Bofcme of the Church,we be no better than Briers and 7 horns 2 gain platted into this glorious Crown, and at laft he fay to us.Friend.Jjorv camefi thou hither ? For be we allured, that however He is our Mediator to reconcile us to God, yet he will never unite thofe that are and (till remain in their til-thinefs to fuch a Sacred Majeily; and though he be pleafed to admit us into his fervice, yet God forbid it mould ever be faid of us in this cafe.as it was ofSbebna in another, that we (hould be the Jhame of our Lrrds Houfe, Ifa. 22.21.

More (hame then for our carnal Gofpellers, that by their foul Vfe. 1, lives caft (hame on the Gofpel of Chrift, thatfwear,and lye, and drink, and drab, and yet forfooth muft needs be goodChrifti-ans, that are lawlejs and profane, and commit the reft of the fins reckoned up, 1 Tim* 1.9, 10. which the Apoftle there calls <xv-TiK.e[^.£V<x ; fl3t contraries to the found VoUrine of the glorious Gofpel of the Blejfed God, and yet would fpit in that Man's Face,that would deny them to be as good Profeflbrs of the Gofpel as any. It was part of the Primitive Churches Apology, to evo/xot cos ihiyyov Aot/xj&aveTe. The Name of a Chriftian only was their accufation, quia nomim e\\pr&lium : but for other matters they were proceeded againft pr&fumptti^non probatU criminibus* as 7Vr-tullian fpeaks: And I would to God it were no more now, that in thefe happier days, when through God's infinite Mercy we need not be afhamed of the profeflion of Chriftianity, we were not now a (hame to it by our bad behaviours. I confefsChrifti-ans in thofe former times were thought badly enough of. Cbrijii-anum omnium feeler urn reum* &c others thought fo> and it tvas well they did but think and fufpeel: what they could not prove. Now Turks and Infidels think we are loofe and licentious, and it werewell they did but think fo.ProfaneWretches fay that many profelTors of the ways of Grace are Hypocrites, and it were well they did but fay fo. They fay, the beft of us anfwer not our Profeflion > and it were very well if it were their faying only, and that we could anfwer all their accufations, as Paul did Tertullus his (landers.^tf/ 24.1 ^.Neither can they prove the things* whereof they novo accufe me. Nay, rather are there not many thatinftead of living as it beccmnh the Gofpel* (as the Prophet

Bbb 3 fpeak-

SERM, XXL

fpeaketh of the Jews) cvenfeparate themfelves to that fharne, Hof. p. 10: that betake themfelves to fuch (hameful and bafe practices, as a barbarous Pagan would blufh, a Socrates or Arifiides would fwoon to behold? ar.d fo even teach Men wkkednefs, as God corn-plainethof the Jews, Jcr. 2. 33. or rather oftentimes do that which they are a(hamed to commit, and fo juftifie them in all their abominations, Jer. 2. 11. I fpeak not this to difgrace my Religion, or my Brother that beareth the Name of Chrift as well as my felfs as though the Turk/ live like Men, and we like Dogs, as they are pleafed to call us > or that there were more Atheifm and Prophanenefs in England, than in Italy* or that there were more Villany committed in our Churches, than in thofe Popifh Cages of unclean Birds > or as though Camparis Brag were true, Catholicos ejfe qui argentum refolvant quod de» bent, &c. Nor yet favouring thofe rigid Cenfurers, (however other Men hear that blame) that for any unfeemly carriage of Proftffors cry out prefently of Hypocrifie, which in another Man would be more charitably imputed to Humane frailty ; Yet we cannot but conceive how diftionourable it is to Chrift and the Gofpel, for the Daughters of the Philijiines to be a(ba-medof the lewd ways of Gods People, Ezek. 16.27. for Turks and Pagans (as we know Amurath the fecond at the Battle at Varna did) to pray to Chrift to revenge the Chriftians Perfidy. Little do we confider what Difhonour God hath amongft them by our finful carriage, nor how many bad turns we do, not only to 'Turks and Pagans, in keeping them off from embracing the Gofpel, which we Co difgrace, but likewife to many poor Chriftians under their Tyranny, whilft through the Chriftians wicked behaivour they thin\ they do God fervice* and a great benefit to poor Soul $ jwhilft they conftrain them to Abjure their Faith and Baptifm : And fo we kill two at one ftroke, namely, we harden the Perfecutor, and hazard the Chriftian's either temporal Life, or Faith and Salvation. Thus we are an occa-fion of their denving Chrift, and in fo doing do little better our felves. For Tertullian, and thofe firfi Chriftians thought that there was another way, than by open denying of Chrift, to be excluded from the Name of a Chriftian, Si faciamus qua fad* unt non Chrijiiani, excludimur, faith he. And therefore let us look to our felves in this refpedt: for the Jew blafphemes Chrift, the Turl^ prefers Mahomet before Him, and the poor Indian and barbarous Pagan lives like a Beaft in a Man's fhape.

There

Thefe things, and the like, they do: Take we heed therefore left, whilft we equalize or exceed them in thefe or the like, we hazard not the Benefit of our Christendom.

And therefore, to conclude with Exhorution, we are all to Vfe. be intreated, that whereas we ail (however fome do injurioully impropriate the Nime, I fay, whereas we all) would be accounted Evangelici, ProfefTors of the Gofpel ', that we would not now deal with the Gofpel, as the Jews did with the Law, who carried it along with them in their Clothes, but not in their Hearts: So we have it only in outward Profeilion, but exprefs it neither in Heart nor Life : But as we have a worthy Profeflion, £0 let us walk^wortky of it, and let us ever account it as our Duty (with Paul, Rom. i. itf.) Not to be ajhamed of the Gofpel of Chrijiy fo our happinefs, if we be not ajhame to it, but rather ' adwn it by an holy converfation, that our Lives and the Gofpel, like twoGlarTes reflecting one upon another, may give mutual luftre to each other •, that (on the one fidej the Gofpel may be an Argument of our praife, as Paul faith 2 Cor. 8. 18. of a Brother, that his praife was in the Gofpel: And (on the other) we may add fomething to its Beauty > That what Paul faid of the Law, Rom. 7.12. all Men that look on our Lives, may confefs of the Gofpel, that it's Holy, Juft, and Good, when they fee it makes us fo. Efpccially this concerns us that live in thefe Places and Times : For, if the Apoftle, Rom* 13.13. when this Son of Righteoufnefs was in a manner but new rifen, called upon them to wa\ eu^Wy<xov&s & ev w^e'pa, we may well think what the Lord expects of us, upon whom this glorious Light hath fo long fhone in its full Brightnefs. However the darj^night of Ignorance draweth a Vail over the Pagans (hame, yet fure the leaft mote will be feen in our Sun-jhine \ fo that, as what is but ft*?&ri) i* e. Folly for fomewhat unfavory) in the Prophets of Samaria, Jer. 23.13. In the Prophets of Jerufalem, (Ver. 14.) is HI*) "iy^, a Matter fo horrible as might make a Mans hair ftand up an end (as the word Ggnifieth) : So what in a Pagan's mouth is but an idle word, in a Chriftians (in a Minister's efpccially, as Bernard obferves) is well nigh a Blafphemy. Yea, that very ivrpxTriKict (as fome expound it) which in their opinion and behaviour is a Virtue, we muft look at as the thing not fittings Ephef. 5. 4. Take we heed therefore that we do not now Contra Jolem mingere, (as the Proverb is) that We rebel not againfi the Light, as Job phrafeth it, Chap* 2^ 13. Eut

when

when we are about the commitfion of any Sin, let us bethink our felves where w e are,it's holy Ground we ftandon > in Gods Houfe and Temple : And therefore HHnefs becometbit fr ever: And therefore would be very unfeemly, if we deal with it as Jehu did with the Houfe of Baal ( 2Kings 10.27.) ma ^S n a Drwght-Houje, a Sink and Dung-hill for all the Filth of our foul Courfes: For if a fin committed in a material Temple adds to the Abomination, fure the Holinefs of this Spiritual Temple makes fin committed in it, out of meafure fwfuL Confider, I fay, where we are. Our Life is a Converfation, and therefore we had need look how we behave our felves in the Hufe of God, (as Paul fpeaks to Timothy) and that we have Preaching lives, by which we may fpeak a word of Comfort and Encouragement to the Godly, of Reproof to the conviction and converfion of the Wicked, and may be Examples to all, as Paul faid of the Theft falonians, I. Epift* Chap. 1. v* 7. 6&l y<.vlc$cci i)/>t£s 'h/t^s in the plural Number, to fignifie, as Beza fitly notes upon the place, Tot fuiffe veluti conftantig Typos , quot erant Thejfalonicenfium capita*

Confider like wife what it is we profefs > It's a pure Religion > and therefore, as a pure Virgin, cannot but blufh at the unfeemly behaviour of her followers. It's an high Calling we are called to, Phil. 3* 14.. and therefore we (hould rvalk^ worthy of it y Ephef. 4. 1. It's a Glorious Gofpel, 2 Cor. 4. 4. and therefore more fhame for us any ways to blemifh the Glory of it. Unworthy we, if we walk not anfwerable i unworthy of Chrift, if viz trample under foot bti Bloods unworthy of the Gofpel, if we difhonour it, and therefore worthy to be condemned for that, which we will not be faved by.

Confider, Laftly, What we our felves are, that I may not (becaufe indeed I cannot J fay more, we are Chrifiians. And then (as Nehemiah faid ) Shall fuch Men as we do this great fin, both againji God and our Profeflion } Chiftians were wont to be able to challenge all thdr Accufers, and clear themfelves of all falfe Accufations, with a Famafola confeia eji fcelerum Cbriftia-nrirum. Yea, Eufbius makes a Chriftian, and one that excels in Grace, to be Terms convertible : Ey which Argument he proves, that Abraham, and the Faithful before him, ipyoo ei £, fjw ovo-\uxm (though not fo called, yet) in erfeft were true Chrifii* is. And we may obferve in Pauls Epiftks, that when he (peaks of thofe (ins which other Men are ordinarily defiled by,

he

he Aill excepts theCfrrimari, As, whereas others w?r^ at! uncle anne ft with greedinefs , yet you have not fi learned Chrift, Ephef. 4. 20. And, Such were fume of you, but ye are wajhed y Sec, 1 Cor. 6- ir. And others are like Ground which beareth thorns and Briers, which is nigh to Curfwg, Sec. But, Beloved-, we are perfwaded better things of you, and things that accompany Salvation^ Heb. 6. p. All this to teach us, that whatever other Men be, or do, yet that we mould think thofe fins, which will Hand with another Man's Profcilion, are notwithstanding unworthy of us that profefs the Gofpel > who (hould mine 6)$' (£&-S'vipzs \v K0Q-[ACi>> Phil. 2.15. Providing for things honeji in the fight of all UMen, Rom. 12.17. That they feeing our holy Demeanour, may glorifie our Saviour, whom we partly adore and partly imitate \ and reverence His Gofpel, which we profefs and adorn. And left any mould think, that thus to live belongs to them that need mind nothing elfe, and thus to adorn the Gofpel is for fuch only, whom God hath adorned with greater Gifts, and fet in more eminent ^Places, and fbput upon greater Occations and Employments, Give me leave to add this, that> as I faid before^every faving Grace is part of a Chriftians bea«uty> €ven the Feet are beautifnU Rom. 10. 15. And the Gofpel may not only be adorned by exacl looking to the great things of the Law, but even in the ufe of things in themfelves indilfercnt. So Paul fpeaks of Apparel becoming Women profiling Godlinefs, I.,fim. 2, 10. And to we may of the ufe of Meat and Drink, and Recreations \ in all, in the lea/t we may, we mult labour to have our Converfatiun as becometh the Gofpel, And for the Perfons whom this concerns, they are all, none excepted. For though (Iconfefs) by how. much a Man's Place and Gifts arc more eminent, he be further engaged in this Duty •> and fo the Magi (Irate efpecially is bound to look to it, that both private Carriage and publjck Government be for the credit and advantage of the Gofpel} and above all, we the Miuiikrs of the Gofpel are in a efpecial manner betrutkd with it, as Paul fpeaks of himfclf, 1 THxf.2, 4. And therefore as it is molt fearful,when our lives are fo Scandalous, that with Eli's Sons we make Men abhor the Offering of the Lord } even defpife that, which they fee we fo abide: So on the contrary, it would be more feemly for us to magnifie the Gofptl as well by our Living, a^ by our Preaching i fothat whiiit by the one we labour to beget Men to God, by the other* (I mean a Godly life,) we mi^ht as it were hang

C c c good-

'390 SERM. XXI.

goodly Pi&ures before them, as they ufe to do before Women conceiving, that the Birth may be mare beautiful > fo that they may conctiv* (as Jacob's Sheep did whilft they looked upon the Rods) whilft they look upon us for Examples of decent and god'y Behaviour. But though we efpecially, yet not we only, but every Chrifiian of what rank and condition focver, is be-trufted with the credit of the Gofpel. For proof of which, I refer ycu only to the fecond of the Epiltle to jfi/K/, where indeed he begins with him as the Minifter, and for his Dodhine, hemuft fpeak fuch things which become found Dollrine, vcr. r* and for his Life, he would have him in all things (hew himfdf a Fatern if good Works, that he that U of the contrary part may he ajhamed, having no evil thing to fpeak of him, ver. 7, 8. But yet withal he calleth for a Behaviour becoming Godlimfs in old Women, for they mult be iv >c^ r ras~ii/x<xT/ h^czrpizri'is, ver. 3. And for young Women, whofe more wanton Behaviour, might have expected fome exemption,yet he tells them that it belongs to them alio to look to their Behaviour, that the Word of God be not blafpbemed,vci^* And Servants laftly, which perhaps might have thought, they had enough to look to, if they could procure only their Matter's profit and credit > yet in fo doing, he tells them, there is another thing they mud look after, iv* thv h$tx<ryuxK[wi tS crwTM^pS M/*5v eeS Koo-<u<£<nv iv zr<kavj[bjt they adorn the Do-Urine of God our Saviour in all things, ver. 10. So that the meaneft VelTels in God's Houfe, are Vefiels of Honour, and none in the Church fo low, but that as his fins may difhonour , fo his holy and decent Behaviour in his rank and condition may bring fome Credit to the Gofpel.

Now what an happy thing would it be, if we would from the higheft to theloweft, fet our felves in good earneft to the Pra&ice of this Duty ? What a glorious fight would it be to fee the Magiftrate governing, and the Subject obeying, the Minifter preaching, and all of us in fome meafure living fo as becometh the. Gofpel? Such a well-ordered Army, where every one did fo keep his Place and Rank, would be a Spectacle fit for an Angel's fight and admiration. Sure they would not be afha-med then to behold us, (as now oftentimes they are at our Abominations) but might well look at us as in a manner emulating their Divine Hierarchies, and pradtiling that here, which at la ft together with them we (hall be taken up with in Heaven tor ever.

Which

Which I may add as a further Motive to this Duty, and with which in a word I will conclude.

Beloved, This life of oursfhould be but a Vrtludium to Heaven, which we all look after. Now there is no finful or unbe-feeming Behaviour of any, but all are and do that which becomes their glorious Condition, and therefore it would be well, if w* would in this refpedi begin our Heaven betimes hereon Earth, and labour to adorn our felvesand the Goffel, with thofe Graces here, which will be the greateft part of our Glory there. Indeed, as the Romans were wont to hang their Bull* about the Necks of their Free-born children, which, when they came to Man's Eftate and Age, were laid atlde: So Chryfofiome, in his Preface to this Epiltle obferves, that fome Graces, that adorn us here, we (hall not need there i not Faith, becaufe the Promiie is fulfilled , not Repentance^ becaufe no Sin to caufe it } nor Rountifulnefs, becaufe no Poor to receive it (which yet in this our Non-age we muft in part be adorned with). But beildes there are others, asHolinels and Purity, Love of God and our Brethren, and the like common to both Eftates i here defe&ive, but there made fully perfed. And in regard of all, even whilfl we are here below, we mud labour to have our Converfation in Heaven, Phil. 3. 20. Begin to do that now, which we inal'i do there for ever : Begin to Tune and Sing that new Song (in the Revelation) here , which will be turned into thofe Heavenly Hallelujahs, there to be Sounded out by us with the whole Quire of Heaven to our everlafling comfort?.

Cccz SER-

Verii.

SERMON XXII.

PSAL, II9. 96*

/ hxve feen an end of all 'Perfection: But thy Com mandment is exceeding broad.

c

Onceming this Yfalnt in general, Imnfi not fay much: Yet this, That if St. Auline had it presented to him lleeping, in the likentfs of the Tree of Lift■> in the miuit of theParadife fas Tome fay he had) I think

jim*-ifi. it was a Vifi «#, and no Dream: And if another compare it fct amongft thc-Yfilrnes to the Sun in the midft of the reft of the Planets, in fbme refpeel: the Comparifon will fuit well. Or if

ui.iu a x\\\x& tell us that it contains in it all thePrecept> of Faith and Obedience, I think he faid true. §hianto aperticr, tanto profun* dun it was Auftins Judgment of it \ and if we will believe him that faid it, if we mould fpend our whole lives in ftudying it (though we mould not lofe our labours, yet) we mould not fully underftand it, for it (as our Text faith the reft of God's Wok! is) is exceeding broad* If nothing elfe, yet the Author's Alphabetical difpofing of it telleth us, there is fomething in it more than ordinary, as being worth his more artificial Penning, and our more diligent Endeavour to have it as ready in cur Memory's the very Letters of cur Alphabet. The Author is either altogether unknown, or at leaft as Calvin thinks uncertain. Y e t me thinks , their Opinion is very probable, who think, that it fuits well with the {train of the/ipiif Singer of IfraeJ^ as being one of the fweetett Songs of Lion. But upon what occa-fion it was framed, and with what coherence of parts Interpreters generally fay not, nor lift 1 to conj.dture. Only this we may obferve for both, that as his chief aim through the whole is to magnife God's IFord zn&Liw (which therefore he maketh honourable mention of under different Titles in every Verfe fave one,as fome obfervctneu :h I think four more may be excepted . And for Coherence, what-ever reference one Ogdoad hath to another, that in every one of them he fpcaks to lime one

thing

thing in general* which is particularly fet out in the feveral Verles of it: A fade of both which we may have in this, cut of which the Text is taken : In which the Author, whofoever he was, 'fanquam ttdtret eum mntabilitatis bominum, (as he fpeaks) as it were now wearied with the Mutability of outward Occurrences, cafts the Anchor of his Sou! in the. unchangeable Truth, and Word of. God* which he found fettled in Heaven, jter. r. and in Earth, wr, 2. in all things, ver, 3. in his own Perfon and Occafions, (in the four following) and therefore with an heavenly Epiphonema he makes the nrft and lad Verfe found both the fame Note. There he begins, For ever-, 0 Lord^ thy Word is fettled in Heaven: And he here ends with the fame, / have fen an end of all c Terfeftion> but thy Commandment i* ex* seeding broad*

In which words the large Extent, and eternal Duration of God's Word is fet out : by comparing.it with the narrow fcantnefs and fhort continuance of all other Contentments. He hzdfeen an end of all fuch Perfections : But none of God's Word, 'thy Commandment vs exceeding broad*

For the rirft words, (in which (though contrary to my firft purpofe) my prefent Difcourfe mud be bounded) this end of PerjeViion, fome make Martyrdome > many of the Latine Fathers, Chriil. The Greeks whom our later Divines in this ufually follow, by this all Perfi&ion underftand either all this in-feriour and vifible World, containing in it the divers Degrees and Perfections of things, and therefore called all PerfUion\ Or Metonymically by Perfection is meant, whatever particular thing either for.Nature or Quality is molt per fed and confum-mate, the fight of all which Satan thought would have dazlcd our Saviour's, and therefore we might have thought would have eatily blinded David's eyes: But by his wife Obfervation, and piercing Eye of Faith, he faith, he hath fen : If you ask, what ? The words of the Text anfwer, but having a doub ! e Empha-fis: 1. Not any meaner or ordinary Contentments, but the topandchoife of all Perfections* And, 2. Not one of them, or fome, or few-, but alis arA yet through them all femething feefide: He had feen an end of all Perfection* As though whatsoever he could fee,' he could fee an end of it, and that end, as I take *t, doub'e v of length, of breadth? of length and continuance, that whereas. God's Word is for ever fettled in Heaven, ver., 1. He feeth an end, a Period of thofe lower and fading Per-

fefiions)

>>

fictions \ and of breadth and extent (as we may gather from the O- pofition in the end of the Verfe) they are* too (cant and narrow to cover all our Nakednefsaud Defeats j but God's Word as for continuance* can reach to all Times, fo for breadth and extent to all Per ions and Wants. But thy Commandment n exceeding broad. Doft. The Truth then, which from thefe firfi words I am now to

handle, in full fenfe is plainly thus much:

That not any, not all the belt of thefe things below will lad, or can help always.

The firil Vanity is, That they laft not. I have feen an end of all Perfitiion, faith David* And fure, what he by the Spirit faith he faw, we may believe is true, for he was a Prophet of God, and they were called Seers , and whatever ours do in other Matters, certainly their Eye-fight in fuch things as thefe never failed them. This our Seer therefore, having as it were got to the Top of fome high Mountain (as Augujiine expreiTcth it) from thence, as our Saviour, Mat* 4. 8. had a view of all the Kingdoms of the World, and the Glory, the Perfection of them. He law all this, but withal fomething befide , and therefore as that Watchman, Ifa. 21. 11, 12. being asked what he faw, an-fwercd, Advenerat mane, fed etiam nox venit, (as Junius reaaeth it): There had been a lightfome Morning, but ended in a dark-fome Night. So our Watchman here being asked what he faw, anfwers, he had feen much, even all PerfeclUn, but withal an end of all: I have feen an end of all Perfection, but thy Command'-went is exceeding broad* Juft the fame with a part of the Yfjfion of another of God's Seers, Ifa. 40. 6-> 8. 'the Voice faid cry. And he faid, WhatJhall I cry ? All flejh is grafs, and all the goodli-ntfs thereof as the Flower of the Field, 'the Grafs wit beret h, and the Flower fadeth: But the Word of our God abideth for ever. In which words, I have a fufheient Draught of what I need fpeak in this particular. For hence we fee, 1. That all things are but as Grafs* 2. That all the Glory and Perfection of them, but as the Flower of Grafs, and therefore both fubjedl to decay , either to wither or themfelves, or to be cut down, or pluckt up by others.

Firit, For all things in general, I only fay this, that the round World is but like a round Ball wrapt up of broken Threads, amongft which there may be fome ends ot Gold and Silver : So that w hi Jit Men oftentimes (as they thinkj are fpinning a

fair

fair Thread, either it comes to the end, or fas £]"! (the word in the Text) comes of WJT\, which ngnifieth to cut off,) the Hind of God cats either It or us cff\ as Hezekjab complains, Ifa 38. 10, 12. and fo we are left in the Labyrinth, contrary to our former Expectation, and without hope of future recovery. All things in the Earth, as the Earth it felf, are founded on nothing.

Secondly.But the Text calls me to view rather the PerfeUhn of things, whch is like ffo Flower of the Grafs, and hath (his above it, that as it is more beautiful, Co more fubjed: to fpeedy Alteration : For how often have we feen Wifdorn, and Strength, and Beauty, and Riches, and the like Perfections, «gone before the M:;n that had them ? How often have we feen Wifdom de-caied, and the old Man left indeed, but left childithly doting > Riches flown away, as Solomon freaketh, but leaving a Begger behind them? Strength and Eeauty gone too, but fo as leaving Weaknefs and Deformity in their room ? So that if you (hould diftil the Quinteflcnce and Perfection of all things here y as it would be contained in a narrow room, fo a fhort time will put a period to it's continuance. His fubaance fhall not continue, neither Shall he prolong the Perfifthn thereof up:n the Earth, faith Elipbaz-, Job 15. 29. The word n 7J/D thercyand only there ufld in Scrip- -ture, i^ by the Hebrew Writers, as by us generally, expounded Perfection: But the Septuagint thereexprefs it by cmcCy a Shadow : It may be thereby to fet forth what kind of Perfections arifc from outward things- We and they -both, like Shadow s^ may (hew greater than we are, and yet jhadows frill, that lafrnot. And the word n?Dn ufed in the Text, and no where elfe, feemeth alfo to imitate fome fuch thing as coming from T\t2. that fignirieth Dtfcere, as well as Perficere. Such defe drive Perfections, and fuch fpending and decaying Felicities are-all fuch > as he that fees and finds the mod, can find in outward Contentments. Or if a third word "U"P which is ufed in this kind, feem in its fignification to promife longer Continuance > yet E'liphaz cuts it fhort too, Job±.uh* Votb not the excellency (jQIJTV the word is) Doth not the excellency, which is in them, go away? And truly often fo, as never to return more. But not to trouble you with Grammatical Speculations \ in a word, if you would take the full length and breadth of all thefe Perfections, ufe no better Inftrument than that of David, Pfal. ^p.

222 >D-i*r?D TOTTED ~\K } Every Man U all vanity^ and that in

his

6

SERM. XXII.

his beHlof mod /m/** cftatcas the word figmfieth; So that when heS Co fettle** with J>«* he think* fa ><" never he ren^ KV5*o oftentimes then he falls down head-long. For how often fter many dangers part at Sea doth a Stnp now fairly fraugh-■ ted fink in Havens mouth ? How'often have you fcen Men (o long in cutting out their Fortune, that at length they marr all wind-ing up themfelves to the higheft Peg, and then click? And labouring to fra*c I know not what Gaftles in the Air, and when the whole Fabri.k is well nigh reared up, and they on the top of it, then one Pin Hips, or one Pillar, on which it (tands, is fuddenly taken away, and fo all prove: Caltlc-come-downs. Thus finis Lfummationps, and Interim, often take one another by the Heel i or at the belt, it is with outward Eihtcs as it is with our High-ways in Summer-time, they are then fo fair and firm that we think it well nigh impoiTible, that ever they flv > u ld prove fo fowl and deep, as in Winter we find them- It's Co in our SawiH^weathct of Piofperity. Our PafeVnm Co high (we think) as above all Winter-ftowres and Tempefts: The Kinis of the Earth, and all the Inhabitants of the World, would not'hive bclieved^that the Adverfary jhould have emend into the Gates of Jerusalem, Lamen, 4-12. They would not believe if, nor (which wis word) would (he. She remembredmt her la-t+r end. Bat mark what follows : Therefore Jhe came dsmt wonderfully, Lamen. u 9 . Such and Co brittle are the be/1 of thefe -lower Pcrfedions, likeGUT.s (bine bright, but even then are broken i like*flames, give fome light lor the time, but are foon out i or like fo many Bubbles that are higher indeed, than the reft of the Water , and fome remain a (horrer,- and fome a longer time : But yet it's not long before they ail vaniQi. tor I havefeen, faith David, the end (fall Perftcum.

But this univnjil (AH) fetms to require an Induction, to prove it by particulars* In which, that I may not fetch too iargeaCorrpifs, I follow only that ordinary divifion of Per-fettion, of Mitd, or Body., of outward Eftate, and but glance at fome of the chief, without troubling you with a full view

of any. .

Now for the Ferfefihns of the Mind, let them (m grols) be Underitanding, and Wifdom: Which, though I confefs, have the (tart of all that follow, as being feated in an cvejrbftipg Subject i yet, Wefte that Wife Men die as n\ll as Fools, Pfal. 49. 10. and ibmetimes their Wifdom before then* David had fi

AbitQ-

AhitopheVs Wifdom ending in Foolifonefs. And we have read of Nebuchadnezzar's Vnderftanding changed into Bruujhnefs. God can make the Judges fools, Job 12. 17. Difufe can make the moil expert forgetful. The Plague at Athens, and many Difeafcs iince could deprive the Wifeit of Undcrihnding and Memory at once. And if all fail, yet Old-age (as they tain of Saturn) moft commonly devours that W-fdom, which it begets: Or rather, like an Unthrift, in a fhort time fpends what his Predc-ceiTors were a long time in getting. So that the Ancients that teach Wifdom, as Elihu fpeaks, -Job 32. 7. fomctimes prove childifh : Old Men often dote before they die, and though their Soul be ready to take its flight, yet the ftrength of Uaderftanding takes leave firft, and prevents it. In a word* if it be no more than the Wifdom ef the World, or of the primes of the World, it (as the Apoftle, r Cor. 2. 6- telleth us they do) will come to nought, and fo you fee an end of that Perfetlion*

And if it fare fo with the Soul, we cannot think that the Per-fell ion of the Body, which comes fo (hort of it in worth, can exceed it in continuance, for it's but an Houfe of Clays and therefore all the Paint and Varnifh it can have mull: decay cither with it, or before it See it in the particulars, which efpecially are three, Health, Strength, and Eeauty.

For Health, I need fay no more, than what St, Aufline faid before me, Qu&nam eji ifia Jalus Corporis, cju£ morte premitur^ qu£ £gritudine debilitatur , frivola , mortalis , fluxa ? In a word, let him that never hath been lick* and is lure never fhill be, fay that Health will laft always. But our Experience teach-eth us, that the Phyfician who often reftores our Health, cannot always maintain his own ? that there is fuch contrariety of Humours, fuch well-nigh Infinitnefs of imbred Difeafes, io many outward occafions of Diftcmper, that few or none in our well days are perfectly free ; However, Old-age comes lim; ing on a-pace, which will bring more Difeafes, than we can beforehand provide Remedies. Or it may be before that, as it was obfeived, that grievous Plague at Athens followed upon a mod healthful fore-going year ^ fo our moffc healthful years may be overtaken with untimely Deaths. And thus one dieth ( faith Job) in his full \\rength,being wholly at eafe and quiet, Chap. 21. 23. And fo an end of that Perfection. And when Health is gone, we cannot think that Strength will flay behind i for they always ftay and go together. The fame D'.fcafe, that hinders the

D d d oue,

one, weakens the o;her. And fo the lufty young Man often comes to fay with the PfJmitt, Pfal. 102. 23. He hath weakened my Jirength in tbs n\iy. But if not (o, be furc it will begin to faint in the end of the Journey. If Plinies Miracle were true, that one Xenopbilus lived one hundred and five years without any Difeafe, yet I cannot believe that he was another Mofct± that Ins natural force was not abated > for in ordinary courfe that part of Solomons defcription of Old-age is true, Ecclef 12. 3. The time will come when the ftrong Men (ball bow: When old Milo may look on his withered Arms, and weep and fay, at hi quidem morlui jjnt Junt.

Thus the ftrong Mountains fall and come to nought, Tob. 14. 18.&c. Huzzab, for that which is molt eftablijhedj is led away Captive, Nahum. 2. 7* And (to add no morej in the third Chapter of the fame Prophecy, at the ninth V^rfe, Ethiopia and Egypt were kr ft tngth, and it was infinite, HiT) f'NI (that is) and there was no end : The fame word almoit both there and here, fo that you might begin to think of a Contradiction,, but if we (hall read on, we fha'l find none y and therefore it's added, for all her infin te ftrength, fhe was carried away i She went into Cap-tiviy- ver. 10. And there we fee an end of that Perfection.

And if thefe more fubftantial perfections Co foon vanifh, we may well think, the lealt Breath will blow off all the Paint of Beauty, which fo many pride themfelves in j and therefore if an r (hall truft in it, ^as fhe did, TLzek* 16. 15O they (hall certainly find that true, Prov. 31. 30. Favour is a lie, and Beauty is vain: Anv licknefs can fpoil it for the time, and fomc for altogether. Or it it mifs them, be fure it will confume in the Grave, Pfal. 45?. 14. 'thou change/} his Countenance, and ftndejt him away, faith Job, Chap. 14. v. 20. And David had feen his ruddy Complexion and beautiful Countenance altered, and Co an end of that Perfection : A poor one, that's only in the outward Skin, which if rlea'd off, leaves a deformed Anatomy.

Life is yet behind, a Perfection arifing from Body and Soul unitedj but yet this Shadow fi Chron. 29 15.) foon gone, this Toft, this Ship, Job 5?. 25, 2<5» foon paft by. This Flower, Job 14. 2. foon withered i this Vapour, James 4 14. foon vanijheth This Smoal^, Pfal. io2« 3. foon blown away , of it fclf it would be gone) and therefore we have thofe Ph rates of God's keeping our foul in Life, Pfal. 66. 9. And withholding it from Death, Pfal. 78. 50. But if we coniider all that continually either under-

dermineor aflfault it, the livelieft Man in his bed Health may fay with David, 1 Sam. 20. 3. 'there is but a ftep between me and death. Or if He live longer, and it may be longer than he hath comfort, yet Methufelah, that went the faheil of any for Eternity, after he had lived 969 years, yet he died, Gen. 5. 27. And fo, as the Lord fpeaks, EzeJ^. 24. 16. with a Jfr"%, even with this one ftroke God takes away both Life and all besides, and fo with it an end of all Perfection.

So that I need not now fpeak any thing of that third kind of Terfetiions without us, which, as they are of kfsJVurth. fo alio of lefs Continuance* If Riches be the Perfection thou aimed at, let me tell thee, that as it is but low, Co it is not lafiing > for the Gofpel tells us, that The rich Man died, and was buried. And, Wilt thou caufe thine eyes to fie upon that vihich is not ? faith Solomon, Prov. 23.5. A tirange kind of Speech we would think, that ufe to call our Riches our Goods and Subjlance. He thinks them to be neither, but calls them plain Non-entiai or it they have any being, yet fo uncertain, that he would not have us fie fo eagerly upon them in our detires, as the Eagle upon the Prey y (in the beginning of the Verfe) which ufe to make them fives Wings-) and fie away as the Exgle towards Heaven > as he fhews in the end of it. It's not good therefore to have our Treafure in a Jewel, hanged about fuch an Eagle's neck, which may Coon fie a* ay, it may be never to return again. Flie away as the Eagle towards Heaven and that's moft fwiftly : Witneis that one Day, that faw Job both on the Throne, and on the Dang-hilU for God may blow, the Moth may fret, the Run: may canker, the Thief may break through, fo that a rich Man liethdovon, but either through Malice of feme, or CarcLfncfs of others, when he opens his eyes*, he is not , namely what he was. Or, there is nothing, as fome read that place. Job 27. ip. Thus the Golden City ceafetb, Ifa. 14. 4. and though in one fenfe, there be no end of thy Richest it is Ifa.i.j. Yet alluredly either they will vanifh , or, as St. James faith, 'Thou nilt vanijh in them. Only take heed- that the end of them bring not an end • to thy Comfort. Take heed of Simon Magus his Doom, Thy Money perifh with thee, both thou and it together. But it may be thou wilt fay, that Honour and Promotion will lift thee up, as upon Eagles wings, above all fuch Drifters. And I would believe thee, i t f I were not bound to believe God rather, who hath faid it in his Word, that Mm being in Honour abideth not,

D d d 2 Pfal.

Pfal. 4p. 12. Or if the Prophet Daniel had not feen fuch Wings

as thefe plucht, Dan. 7. 4. and the Prophet Hofea hid not fecn

them flying away. As for Epbraim,their Glory jhjl'l file away as a

Bird, Chi p. p. 11. If I had not heard that Voice from Heaven to

Nebuchadnezzar, 'thy Kingdom is departed from thee; If I had

not feen an Hand-writing before Beljhazzar on tbe Wall, Meneh,

Meneh, &c- G<>d batb numbered tby Kingdom, and finijhed it.

Thus the "Royal City U taken, 2 Sam. 12.26. Oftentimes thofe

that have been in higheit places, after a while have been caft

afide, asaVtJfl, in which there U no pleafure: Yea, even Princes

breath goetb forth, he returns to the Earth, and then all his thoughts

pcrifh, ifal. I4<5. 4. niJn^JJ) The word is, and according to

the iignihcation of the Verb from whence it comes, fcems to

fignirie all thofe goodly fine Thought*, that great Men pleafe

themfclvcs in. Now all thefe perijh, and often their Glory with

them. It (hall not defend after himfi'tth the Pfalmift. Only this

you may find on his Grave-(tone, fand there the poor Man may

tread on him, on whom before he durft not look) Thu U Pharaoh,

and all bis multitude ,Ezek.31. ] 8. Which if you would but take

upland look into the Graves and Tombs of thofe Chief ones of the

Earthy (as the Prophet calls them) when nothing elfe is left,

their very Bones would fpeak and fay, We have been fomething s

yea, all things, fas dying Satfr;tffaid of himfdf) but now are

nothing : And fo you have an end likewife of that Perfection.

What mould I now fpeak further of multitude of friends\ whofe Friend (hip ufually ends with oir Wealth, and themfclves often before? Where ever we come, either a Widdo* of Jehoah lamenting, that her Husband U dead j or a David bewailing the untimely death of a faithful Jonathan, or a beloved Abfalom > or a Centurion feeking for the Health of a Servant that U dear to him s but nova ready to die, do all cry aloud, that there is an end of that PerfeUion.

If it be delicate Fare thou afFe&eft, thou muft know that it-could not keep Dives from Htll. Abafuerm nude a Eeaft, that lalted an hundred and four (core djys, Efib 1.3,4. yet at lait thofe many days were expired, ver. 5-

If coitly Apparel, know that as thou cam eft in, fo thou muft go out of tbe World naked. Or if thy Friends will vainly fpend as much on thy Carcafe, when thcu art dead, as thou doit on it now when thou art alive, yet be fure (as Jupiter in Plato faid he would have M) thou (halt be Judged naked*

Te

To add no more, If they be gsodly Buildings in which thou featefl thy Self and thy PerfeVxion, yet (as Luke 21. 5, 5} the left Ruines of fuch vaft Edifices do plainly wirnefs, that, if there were no Lightning to confume, nor Wind to overturn, nor Cannon to beat down, yet Time would undermine the llrongelL Iwillfmite the Winter-Houfe, and the Summer-Houfe, and tin Hufes cf Ivory Jhall perijh, and the great Houfes (hall have an end, faith the Lord, Amos 3.15. And fo an end of that Perfection.

Thus we have feen fome of this Ally which (that I may return to my firft Draught; are (we fee; but as Grafs, or the Flower of the Field i and, as they have a double end, which I mull now briefly point at, either wither of thcmfelves, or are pluckt up or cut down by others.

Fiift, I fay, Of themfelves they will wither* compared to Summer-Fruits, Amos 8. 2. which are pleafant, but laft not, reprefented by Wheels in EzekiePs Vilion, and therefore ever turning, and by the Moon, Rev. 12 1. and therefore often decaying. All that I would fiy in this particular,we have fumm'd up, I John 2.17. And the Worldpafleib away, and the Lufl thereof The whole World, that is now grown old, (hall fhortly have an end, (which is the end, as fome think, in the Text, which *David by Faith forefawj and the Luji thereof; whether you take it pajjively with Calvin , Concupifcentia for Quicquid concupi* fcitur, for that which is molt delirable, and fo the fame with PafefiioH in the Text: Or, actively with others for our Defire and AfTeclion after if, though the World (hould continue, yet both it's Defirablenefs, and our Defire of it, will pafs away. This Flower of the Field often lofeth its fweet Smell before its Beauty. The bell of the former Perfections often ceafe. to pleafe and content., before they ceafe to he; and that eifher from a Satiety, which they bring, and fo often the young Man is weary of his Lu(t, and partly from a Weaknefs and lndifpofition in us, and fo the old-Man faith, (EccleJ 12. 1.) I have no plea-fure in them. And fo we fee, if left to themfelves, there will be this way an end of all Perfection.

Secondly 5 But how often (in the fecond place) is this Flower-pluckt in the Bud, before it be fully blown? And the Grafs cut down, before it come to it's full height > How often are thefe outward Contentments taken away, before either they, or our defire, come to the Perfection I F»r before the Harvejt^ when the.

Bud

SERM. XXII.

Bud is per/eft^ and the forvre Grape is ripening in the Flower, he Jhall cut off the Sprigs with pruning-hooks , and take away the Branches, Ifa. 18. 5. Yea, How often, when tbefe Perfections and our Defires have grown up together, and are now married, they affording, and we receiving molt Contentment, are they violently pluckt afunder > Thus, Ifa. 339. Lebanon is afhamed and cut down, and Sharon is like a Wilder nefs, and Bajhan and Carmel /hake off their Fruit. When Babel is mod irately, and Nebuchadnezzar admiring, I know not whether it, or himfelf more, a.nd laying, Is not this great Babel ? Sec* Even while the word was in his Mouth, there fell a Voice from Heaven , faying 0 King Nebuchadnezzar, To thee, even to thee it's Jpokjn > the Kingdom is now departed from thee- Thus the Pfalmilt law the Wicked ffurifiing: And that you may think is not much.becaufe Autumn might be at hand, and then fuch flour idling Trees left bare and naked \ but it's added as a green Bay tree. And that fcem-eth to promife Continuance, againft winch the Winter froirs cjo not ufually prevail. He favp if,but it was but once, for he looked again zn& { fought it, but it could not be found, Pfal. 37. 35. 3d. Ami-all that lie then faw, was this in the Text, An end of all ferfeilion.

And rims, in both thefe refpedts, we fee plainly, that all the fore-named and the like Perfections are indeed but like Puddles or (hallow Waters, in which you may, as you think, fee the Sun and Moon, and conceive them as deep as the Heaven is high, which if you (lull try, you (hall find far otherwife : And that, as a Shower made them, fo the next Sun-fhine will dry them up. Thefe outward Contentments nuke a (how of having more Depth and Solidity, than upon trial we (hall find in them. They are but Puddles for Swine to wallow in, impure, unconftanfj fo that what was faid of Elijah's, 1 Kings 17.7. After a while the Brool^ dried up, may be faid of all thefe broken Citterns, and deceitful Broo\r, as Job called his Friends, At the end of a few days (as the phrafe there is). We all that are pre-fent here, all that? are any where alive, (hall be laid low ; and at the end of fome few Years, there will come a lalt end of all, (take it as large as you will) an univerfal end of all FtrftCtion. And fo we have done with the firtt Vanity \ the end of Length and Continuance, they will not lalt always.

Secondly, The other end, which David faw, is of Breadth and Extent. W hcreas God's Word is exceeding broad, (that is)

reach-

reaching to all Perforis, and all their Occafions and Wants \ thefe lower Perfections are but narrow and (caur, and therefore (as I faidj cannot help always: And that will appear in thefe two Cafes.

Firji, In the want of any one of them. For though'as I (hall fhew afterward) all together cannot perfectly cover us, yet the Want of any one of them wi ! l leave that part of a Man bare (as they feign of Achilles his Heel) in which a Man may be wounded, and that mortallv, though it be but between the joints of Abab s Harnefj > who though he had a Kingdom, if he have no Naboth's Vineyard) is heavy, and difemtented* And Haman, though he can make a Bufinefs of it to fend for, and tell bit Wife and Friends (I doubt not like a jolly Man; of the Glory of his Ricks, and the Multitude of his Children-) and all the things where-in the King bath promoted him, well-nigh as large as his all Per-fe&ion in the Texti yet, All this dnbnot avail him, as long as Mordecai fits in the King's Gate, and will not rife up to him, Efth. 5. n, 13. So, if a Man have RAches, but with Difgrace, he is but like a Fool in a Velvet coat: Or if both without Health, but like a gouty Leg upon a Velvet Cufhion. If he have not all, he hath not enough > and to have all, is more than ever any could yet attain to. One of the Graces ever ufe to look from us. And therefore, as Ezekjel, Chap. 15. 5. fpeaks in a like cafe: Behold when it was whale , it was meet for no wor]^: How much lefs when the Fire hath devoured it, or any part of it? So let me here i If all Ferfetlions taken together will not cover all, much, lefs will they be able, when any one or more of them are wanting.

2. But fuppofe any Man fo happy, that he thinks he can fay with the Church of Laodicea, I am Rich, and increafed in Goods, . and have need of nothing. Suppofe a Man fhould have fuch Skill, as to makeup a patcht Garment of all thefe outward Perfections i a goodly Suit, I confels, it would feem, and be as highly efteem- -ed by molt, as thofe party-coloured Coats were in former time ; Though* I think, none ever yet wore in yet fuppofe, I fay, that any fhould, yet I mud fay with the Prophet, If a. 28. 20. 'that this Covering is narrower, than that a Man can wrap himfelf in it. His Soul is larger than all this can reach to. There is an inward Man, which all this while they fee not, that is yet all naked and' bare. There iszConfcience, which, it maybe, they now feel not, but which one day they will kd, and find fearfully

wouad-.

wounded : And to a Man in fiich a cafe, thefe outward Coverings will be but like a lilken Suit to a Body, that hath all the Eones out of joynt. There will one day come an Hour of Death, when all our Riches cannot purchafe either Delivery, or Reprieve » and at laft there will be a day of Arraignment and Judgment, which our greatelt (rate now, cannot then exempt from. Atfuch times all thefe Perfections oftentimes are as Lb many Daggers at our Hearts. Either they, or our bad ufe of them, wound then deep and deadly. Then Abfolorns Hair is his Halter^ and Sampfn's Strength his Ruine, Then Men's former Glory their Shjme> and their Riches like a Horfe to a Traveller, which may help in the way ", but they now rind trouble-fome and chargeable at the Journy's end. Thrice happy then the mi^hteft Potentate, if he had but Authority then left him, as to command his Corifcicnce filence : And happy then the covetous Wretch, whofe only Perfection here is to be covered and buried in Gold and Silver •, if all the Shillings and Pound*,which he had got by Ufury and Extortion, laid all then together could but cover that one fin, or buy but One drop ef Water to cool bis Tongue, when be is tormented in tbe flame*

And thus at la(t we have fee* thefe All Perfections ,as for Length they la It not for all Times, fo for Breadth they reach not to our inward and greatelt Wants i and fo in both Senfes, an end of all Perfection. Vfi. The Application of all is, That we now would labour for

David's Eyes, and ufe them as he did •, that as with one we fee thefe Perfections, fo with another we would look at the end of them : Or rather with the fame Eye of Faith, Icok through all this feeming Perfection to the end of all. Our Hearts and Eyes therefore fliould not be terminated in thefe Out-fides of things. We mould not itand gazing with Achm upon the Wedge of Gold, and goodly Babylonijh Garment, left, as it was with him, they fieal away our Hearts and Happinefs together. I confeis it is with many of our Worldly Men, as they fay, it is with fome of your devout Pilgrims to Mahomet's Tomb, w.ho after that goodly fi^ht ufe to pore fo long on hot Iron, till they lole their Eye-light. Ours (I do not fay, Pilgrims and Strangers, unlefs it be trom God and the Common--wealth of Ifrael) do ufe to gaze fo long on the Lultre of outward Vanities, that they loie both tyes and Hearts, by which they might defire and find more divine and lai-ting Perfections. Thus did not Job, Chap. 31.26.

he

He beheld not the Sun when it fhined, nor the Moon walking in brightnejf: (that is ) The Glory of his outward Happinefs, as lome from the Context expound it. And though David's Eyes had once a mill cad before them, when he thought his Mountain fo ftrovg that he jj.wuld never be moved ; yet here he is now gotten, as we heard, upon another Mountain, and from thence'feeth further than he did before, or others that lie groveling below can , even to an end of all this Perfection* He doth not now admire and adore this Glorious Light ', but,as they tell us> they can with their GlaiTes difcern Motes in the Sun : So he by Faith (the beft Profpedrive) feeth Motes in this Sun, to even an end of all Perfection* And happy fure were his Eyes, that faw fuch things, which many other Kings and great Ones (I do not (ay, defire to fee , but in truth) never faw, whofe inward thought fometimes is, that their Houjes Jhall conti~ uue for ever, and their Dwelling-places to all Generations, Pfal. 49. 11 And it may be, as though they could either overwrite, or out-laft the Almighty and Everlafting God, in their Hearts, fay with them, Jer. 12.4. He Jhall not fee our lafl end. Or if God fometimes make them to fee it, either by others Examples, or the inward light of their own Confcience, prefently they (hut their Eyes, and will not: They over- look it, at leaft they do not with David here Cct themklves ferioufly to mark and confiderit. They do not with him elie-where pray, that God would teach them to number their days, Pfal- 90. 12. And that he would make them to fytow their end, and how frail they are, Pfal- 39.4. Unlefs it be in a Paflion, (as fome think this later Speech of David was fpoken ) thoughts of their end never come welcome. You cannot do them a worfe turn, than by putting them in mind of their Mortality. But it would be well that we with David here would be continually thinking or ours. And that

1. To keep us humble ', that when we are in this kind perfttt in our ways, as we have the Phrafe or the Prince of lyre, Ezek, 28.15. we be not like him, lift up, and fo grow contumelious to God or Man, left we come to his end, which in that Chapter is excellently defcribed » that with fefurun, when we are grown fat, we hjek, not againlr God, or with thofe Idol-Shepherds, ftamp upon and tread under Foot his Children ', that now in this joyful time, we do not revel it with Bcljhazzar, and with thofe drunken Prophets, JJa, 56. 12. fay, Come, I will fitch Wine,

Eee and

and rvc will fill ourfclves with ftrong VrinJ^y to morrow jhall be as this day, and much rnwe abundant* For We kpow not what a day may bring forth. lam fure that very Night, a Hind wrote (omcthing on the Wall, that difht all Bsljhjzzir's Jollity, and made an end of his Mirth and Monarchy together. And therefore when thou art the higheft, be not high minded, but fear, that thy Sun may go davtn at Noon, that even then may come an end of all that thy Perfedion.

2. Labour to fee an end of all perfection i that fo thence thou mayft learn a fanclified Moderation in the enjoying, and patient Contentednefs in loofing any, or all of them: And here truly, we may admire God's Wifdom aud Mercy towards us, in fo Ordering it, that thefe Perfections will not laft, or help alwa/s : For if they could, fuch is the Atheifm of our Hearts, that we fhould make Flejh our Arm \ be fo glued to thefe lower Contentments, as we fhould never look after more divine Perfections. But now that the Fafhion of this World paffeth away, i Cor. 7. 2p, 30, 31. we are now to learn another Lcflbn, to rejoyce at though we rcjoyced not , and, to ufe this World, as though voq ttjed it net ; to Gt loofe m our Affections from thefe outward things, that fit fo loofe from us. Arid therefore let not our Affections be moreconftant than the things, and if they be finite, let not our defires after them be infinite, let's not hold fall Spiders webs, Job 8.14, 15. And truly, how incongruous is it for the covetous Worldling, to have no end of his Labour^ Ecclef. 4. 8. And, to enlarge his defires as Hell, for thefe Per-fetiions^ that are both (hort and narrow, that help not much nor long } And therefore their end fhould put an end to our longing defires, teach us an holy Weanednefs from them,when we have them.

I added a contented Patience in their Lofs: For in this I conceive the Stoicks Rule is good, Always toconfider what thou admirefiand loveft, civ yjjrpxv, 077 \\jfpav. If it be God that thou loveft, think what God is, and that if thou lofeft Him, thou lofeft thy happinefs, thyfelfi and that will keep thy Soul clofetoHim. But if it be a Wife, a Child, a Friend, think what they are, and that thou canft not lofe more in their lofs, than they come to, and that is but a mortal Creature. Hence on the contrary it was that Micah's Mother did fo fret and curfe, when (he loft her Silver, Judg.ij. 2. And that we oftentimes in fuch cafes are fo difconfolate, and fometimes defperate, becaufe we

only

j

Only gaze and dote on thefe Perfections, and never look through

them to fto ?«*/: Whereas David (as Wife Men ufe to doj

looking efpecially at IfTues and Events, is before-hand prepared

for any, and can bid the worft welcome. And therefore when

the dmalekjtes, 1 Sam. 30. had carried away Wives , and Sons*

and Daughters, and all Captives, though he was greatly dijirejfed, ,

yet he could encourage hmfelf in God, ver. 6 kernel frf

And therefore in the Third place, Let God's Children labour j„ Zt ad clltn, to fee an end of all Perfeftion for their own comfort; And that in bom. a , i56f-a double refpecl:. kov.

1. Againft the Infolency and Fury of all their Enemies, which, I confefs, may laft as long as themfelves, (and therefore we have EzeJ^ 21.25?. themfelves and their Iniquity ending together) .• And vet the Comfort is, that they themfeives will not laft long: And it may be their PerfeUton gone before them, and they re* main but like Bees that have loft their Stings, and fo would hurt, but cannot. Thus David comforted bimfelf, when he rejoyced over his Adverfaries, Pfal. 9. tf. 0 thou Enemy, thy defiruUwm are come to a perpetual end. And if we would but obferve God's dealing now in this kind, we mould often fee fuch Lions teeth broken j either their Power weakned, or their Counfels difap-pointed, or themfelves taken away, o* if they continue and profper fome longer time, yet be fure, as God faith, Draf.32.35. 'their foot Jhall flide in due time. And fo an end of their Perfection often puts an end to the Church's Perfecution. Prefently upon Herod s being eaten, up of Worms* it's added, that the Word ef God grew and multiplied, Ac^s 12. 24. From which the Church of God in thefe troublefome Times, may have one Argument of Comfort.

2. Afecond from this Ground is, by comparing that Verfe* Uion, which God's Children in their loweit Ebb have, with all that which wicked Men can have, when their Comforts flow in to them in greateft abundance. The one we have heard hath an ends but againft their defire and expectation : But the end of the other's Faith is their Salva'ion \ and therefore called an ExpeCledend, Jer. 2p. 11. And there is hope in it, Jer. 31. 17. The one hath an end, and then as NabaPs, 1 Sam. 25. their hearts die within them- The other have no end,or at leaft an happy one , and therefore Pfal. 2?.2tf. their hearts live for ever. Well fare therefore every true Chriftian, that in his worft takings can yet fay thus much, My flejk and my heart faileth me ;,

E e e 2 There's

SERM. xxn.

There's an end of all jout ward Perfection* But God U the ftreugtb of my heart, and my portion for ever, Pfal. 73. 2tf. e5 ti/\& eecs was that by which He encouraged his Souldiers to rhe Fight ', and you have heard of the patience of Job, and have feen what end the Lord made, faith the Apoftle lames. Chip. 5. n. fo happy, that it's as well worth our marking, as the end of other things was worth David's in the Text: For Mark^ the perfeft Man, and behold the Vfright, for the end of that Man ii peace, Pfal. 37. 37.

3. Labour to fee an end of all thefe Perfefiions, that thou mayft thereby be (lined up, to do as much good with them, as thou canft,whilft they ht\ > for we fee,if we do not fpend them, they will fpend of themfelves.

And therefore it would be our Wifdom to take them in feafon, and to put them over to God, who ufeth to reitore them to us in a better kind. Let us therefore ufe our Authority, whilft we have i^ for the maintaining of good Men, and good Caufes, our Riches in maintaining our Minifhy, and poor Brethren. Sell that you have, and give Alms to the Poor, and fo provide youtfelves Bags,which wax not old, a Treafure in the Heaven: that failethnot, Luke 12433. Such wife Merchants we inould be for our Souls thus now to improve thefe fading Perfections, that one day we may have a return made us in the things of a more durable Subftance.

4. And that's the lait particular. Let us therefore labour to fee an end of thefe Perfections, that fo we may look out for fometbing, which is more perfeft, and which will abide with us for ever. If we indeed had our ends as foon, as thefe Perfedions have theirs, we might better terminate our Delires and Affections in them. But it's an ordinary faying, Homouon habet mlti-mum fincm in hac vita vel termini vel covfummationij. Man hath not his la\ end here: And therefore whatever elle we provide for, let us havefomc picy of our Souls, which will laft always* that, as the School-Men ufe to fay,that two things do concur to makeup the Perfection of an inferiour Being, Aliquid jecun-dum motum proprium, and, Aliquid ft cundum motum natura fu--perioris 1 So let not all our Perfection be placed only in that, in which we do but equal other Men, or not exceed inferiour Creatures : But let us aicend fomewhat higher, that as we have in us aliquid nihil i, fo we may have aliquid Dei, fomething fo large and tailing, as may fully cverlaftingly content and (atisfie us.

Now

Now if you ftiouldask, Where that's to be found? The Text makes anfwer, But thy Commandment U exceeding broad, God's Word is the Fields in which this Pearl is found, which will continue for all Times, and fully comfort thee in thy greateft Wants. He is never very Poor, in whom the Word of God dwells richly. But of this in the fecond part of the Text. For the preient, that Perfetlion, which we (hall find in ir, and which will^fr/ffl/v and everlaftinglv make us happy, is (as they ufe to diftinguifh it) either Objective, or Formal.

Firlt, The Objective Perfection is God and Chrift, whofe Nature and Wor}^ U perfed, Deut. 32.4. to whom nothing is wanting, and therefore fully Perfect, and from whom all the Perfection of the Creature is derived, and in whom it is Eminently, Infinitely, and therefore Eternaly perfett. Jcfus Chrift the fame y eft erd ay, and to day and forever, H. b. 13. 8 He indeed may well be called the End of all ptrfeftions as you heard, that.many Expounded thofe words of him. He is that Mountain, on which, I told you. Sr. A*$in placed David, when he fpakethefe words, Cbriftut mows eft, 3cc. Cbrifi is the Mountain, from which only we may with Vavid here defcry the end of all other Perfections'* for thoi» wilt never fee an EmptUefs'm them, till thou hjft found a Fielneff, and Ali-fufficicncy in Him, 2V this Hill ther sforc K t as lift ui> • ur Hearts and Ey°s, from whence comes our Help, ou\ full, our cvcrlamng Salva ion. And feeing it's lb; Ferfeetim of all things, that ire ordained to a further end 3 whei. . )cy are brought to the Fruition of it, Nolih&erere invia, & nn ftrvmire ad jimm, as Au\\in fpeaks, Stay not below in theiw lhfenoui anu worfe Perfcdiiuns. Reft not till thou beeil made partaker of Chriit. And further, when (as the Philofo-pher tells us- that) finis quaritur in infinitum, media verocum modo; let our ArTe6tions towards this End of Perfection, be conHant 2nd enlarged, as much as we can, if we could, inn> nir , Eutfeeifeg 1 her perfections that have an end, are (omc tim c Hindrances, at the bn\ but \Helps\ and it's a part of our Im-petfeevtier that we Hand to mnch in need of them,letnot our de-fires be terminated in them. But whether with them, or without them ltt us make Hht< of rift,who hath an unchangeable Prieft-hood^nd therefore is al ; e to fave us. lis to -zrocvfeXls, Heh>j>2^, that is, evermore, (as you have it in the Margin) or to the utmoft, (in the New) or Perfectly, vin the former Tranflation) and indeed Perfectly, becaufe evermore ; and to the utmoft, and

fo

fo fupplics what we have feen other Perfections wanted, which did not always laft, and therefore did not fave always, and did not reach to our greateft Wants, and therefore could not fave to the uttermojh- Eut Chrift doth both. And therefore, to this purpofe, what David faid of the BkfTed Man , the Father ap-plieth to our BlefiTed Saviour, that he is the tree planted by the Waters fide* The Waters flow, but this Tree is rooted fure, on which if thou Uyeft fure hold, thou art out of danger of drowning. And therefore let me fpeak to thee in his words, Raperh in pr£ceps ? tene lignum. Voluit te amor Mundi ? tene Chri(lum. Lay firong hold on Chrift, and thou (halt have ftrong Confola-tion \ for he is a Pr'uft for ever. And fo no end that way : And for the other, whatever others tell us, what a duclile nature Gold is of, and how much Ground an ounce of it may be made to cover > yet we, that are bought with no fuch corruptible things as Silver and Gold, mutt believe that one drop of our dying Saviours Blood can and will cover, and purge all ours and all Believers Souls : And fo it, as well as the Word, is exceeding broad. And that's the Objective Perfection we mutt aim at. The formal is double, Grace, and Glory.

Secondly, For Grace: It's that, which fets the Soul in joynt again, and fo makes the Man of God perfect > and being once favingly wrought is fo firmly eftablifhed, that all the Popilh Ar-minian fubtilties, or the Gates of Hell, fhall never prevail againft it. And therefore it would be well,if we were fo wife as to reach out for this Perfection j and to know at laft, whatever perfection we may conceive to be in finful Courfes, yet that, in truth, it's Sin only that daftieth all our Perfection : thou waft perfect in thy way, till Iniquity was found in thee> Ezek. 28. 15. And for it felf, that how ever it may pleafe for the prefent, and promife more for the future, yet we fhall find them to be deceitful Lufts > that they deprive us of endlefs Happinefs fox the enjoyment of fhort and empty Contentments *, that there will be a Time, when we fhall hear, as in the Prophet, Jer. 51. 13. thine end if come, and the meafure of thy Covetoufnefs : The fame we may fay of other fins,there will one day be an endof all, and that none of the beft > for the end of thofe things is Death, Rom. 6> 21. And though, I confefs, (in and the punifhment of it.will never have end i and that's the finners woe, becaufe they are Sar-menta ad damnation m, non firmamenta ad filutem : Yet the contentment of fin is foon over ; and ends the (boner, that the punifhment

Ps/l. 119. 96. 411

niihment thereof may Iaft for ever. Othcrvvife in Grace, which as it is that heavenly Panoply of Breadth and* Extent fufficienc to cover the whole Man j there being no want, but fame particular Grace or other, can make a Supply : So for Continuance, it rcftmblcs the Eternal Fountain from which it fpiings, i* t\e t^Aos, sk, o/cAe 7ri^s,faith S. Chryfjhm, Love never fjil-eth,i Cor. 1 $.$. The Fear of the Lord endurethfor ever, Pfal.jp.p. This is that Way everlafting, Pfal. 139. 24. Which either hath no end, or a very happy one. Rom. 6» 22. Ton have yonr fruit unto Holincfs, and the end- everlafting Life.

Thirdly, And that's the la»i Pefettion^whlch is as Immortal as thy Soul,and as Large as thine Appetite :' When the Sun Jball no more go dawn-, neither the Moon with draw her Light, hut the Lord Jhall be thine everlafting Light: And the days of thy Mourning Jhall he ended-, as the Prophet fpeakcth. This Perfection, Iconfffs, is nor here to be attained to. Paul acknowledged himielf not to he already perf eft, Phil. 3. 12. But yet it's good now to prepare our fdves for it, and to make fure of it i that when Death and Judgment (hall come, and we (tripped naked of all theie fading Perfections, may not then he found altegether naked, but be Cloathed upon with our Houfe from God, Eternal in the Heavers: That fo, when many a kicked Man, .that had hUgoed things in this Life, will beconftrained to fay, I was, indeed, once rich, and honourable, and happy, as I my felf thought, and others took me. I was, as that perhaps was the Caufe of my prcfent Mifery, and the very thought of it now augments it. I had Wifdom, and Beauty, and Strength, and the reft h but now I fee a woful end of all fuch Perfections : We on the contrary to our eternal Comfort, may fay, fomething we have loft (tnough indeed no lofersj we were finfnl and mifcrable, but now wc fee an end of all that with Comfort: But withal,fomething we had, which we yet have and (hall for ever. We were holy, and humble, and thankful, &_c* And fo we are now, and fo (hall remain to all Eternity, never U fee an end of this Perfection. And therefore to conclude all in a word \ Let us all fo labour, with David here, to fee and end of all thefe Perfections , that we may have that begun here, which we may have at that day fully per » fetted, but never ended.

SER-

SERMON XXIII.

At Bofton, at Mr. francis Empfons Daughters Funeral.

Ps A L. II9. 9^

But thy Commandment is exceeding broad.

N this Verfe we have the exceeding Perfection of God's Word fet out, by comparing it with the fading Shortnefs and narrow Scantnefs of all other outward Perfefiions. I have feen an end of all Perfection : But thy Commandment is exceeding broad. Upon a like Occafion I have fpoken of the Shortnefs and Scantnefs of other Perfections out of the Firft words, 7 bavefeen an end of all Perfection*

I come now to fpeak to that, which is efpecially intended in the Text > The large Extent and never-ended Length of God's Word : Tby Commandment U exceeding broad. Dot*. The Point is : That in the end of all other Perfections God's

Commandment is, and a Child of God may find it exceeding broad* In whkh two things to be explained. 1. What is meant by God's Commandment* 2. What by it's Exceeding breadth.

Firfi, For the firft, What's meant by Commandment: You mud remember, that God's Word in this TJalm (in which the Ffalmift intended to fet out the Glory of it to the full,) is called VsdeCah.nu- by diverfe Names i all which in themfelves have their diftincl: cer.Htresback^ Significations, as either ilgnifying fome diftindt. parts of the & alios in pr*- Word, or the fame Word under different Notions and Confi-bnnt' PfaT derations. So fometimes it's called his Law, Word, truths Way, mum. tte.Tho. Rigbteoufnefs i his Precepts, TeftimonieS) Judgments, and here Cartwrighr. in Commandment.

Prov. 19.20. j| ie djitm^ Opening of every which word would now be too long > and though ufeful even to you, yet fo as would hin* der Speech about that, which, at Jeall at this time, may be more feafonable. It will be fufficient for our prefent Satisfaction that molt agree, that all thtfe Words in the main fignifie the fame thing, namely, the Word of God in the Extent of it, whether Commands, or Promifes, or Threats: And fo in this Text, though called by the Name of a Commandment, yet he means the

whole

whole word, or any part of it, whether a Commandment, as the word here ufed properly fignitieth, or a Threat, or a Prc-mife, for both are Virtual Commands: God's Threats virtually command us to Fear, and his Promifes virtually command us to Believe. And fo God's Word, his Commandments, his Threats (efpecially in reference to the Pfalmifts prefent Meaning and Oc-cation) his. Promifes are exceeding broad.

Secondly, What's then meant by this exceeding Breadth > What we tranilate exceeding broad, the Vulgar and the Antients according to their ufual Translation of this wo^ and not inelegant, read hat urn mmk t Too broad* And indeed it's too broad for us poor (hallow weak Creatures, fully either to comprehend, or fulhl j And fo the Hebrew word 1KB Ggnifieth an Excefs in whatever thing it ! s added to > and accordingly our Tranfla-tors, as in the Comparative, read it exceeding Broad > indeed, exceeding all length and breadth of other Perfections. But withal we mult know, that this fame word in Hebrew Language, which hath no fuch degrees of Comparifon (as other Languages have) expreiTeth not only the Comparative degrees as though God's Commandment were only exceeding broad? that is, much broader than other perfections : But it's one of the ways by which they cxrrefs their Superlative degree , fo that his meaning is, that it's vidtManim-not only exceeding broad, broader in the Comparative? but that it **». 3 tib- ->. is exceeding broad, broadeft of all, in the Superlative. C JTeaTo?£cii

But ftill you will ask, But wherein conlills this Comparative, fuLrlaprum. Superlative exceeding", yea, even Exceeding, exceeding breadth SchinUr m^o-of God's Word > cOK». .

Some * have conceived, that God's Word is here faid to be * climacvs. exceeding broad, by reafon of the multiplicity of Senfes that it TalmttMct bears (as they fay, and as the Papifis urge) who make it not*****™*, only to have as many Senfes, as tncre are Differences in the He- C umpcfJ'e 1 o bnw, Gne\, and vulgar Latine readings: But (which is worfe modis inarr** a great deal, and no better than Blafphemy) as many (if you will *"/• Bucer. believe their Cardinal Cttfa) as the Church in ftveral Ages and g ee n ancro r ts upon feveral Occafions.,mallbe pleafed to put upon it,*, e- It (hall Sermon at />. have as many Senfes, as they Fancies and Fetches, and fo juititie Oofs. Pighiiis his Blafphemy, who called'it a Nofe of'Wax , which they may draw out or put together, and alter and change as they think good. I abhor, and [o I know do you all, thtfe .Biafphemies. God's Word is not fo Broad. But yet I thus far yield, that it's a fafe way of interpreting Scripture, to take it

F f f in

in as broad and large a S^nfe* as (all things confidered) it will bear. And if I do Co in expounding this place, it fclf will bear me out in iti for it faith, that God's Commandment ti exceeding broad.

Exceeding broad therefore, becaufe every way broad, reaching to all Pe.fons> in i:s Commands awing the greateit Kings, and in it's Promifts comforting the pooreft Be^ger. .

Reaching all Conditions, Profperity, v. 14, 72. Advcrfity, v. 54. All Sexes, Times, Places, all parts of body, faculties of Soul, Adions of both , and Circumftances of thofe Actions. I cannot exemplirie them all. If you will go no further than this Pfalm, and but mark what's faid of it in the feveral Verfes, you (hall find more than I fay.

It's Life, z*.p3« Comfort of Life, v* 50. End of Life, v ij. the Way, v. 35. Rule, v. 30. Ccunfeller, v 24. a chief Gift, v. 29. Better than thottfands of Gold and Silver? v 72.

It's our Love, v* 47, 48. Joy, v. 14. Delight, v. i6« Choifey 3*. 30. Defire, z>. 20, 40. Hope, v. 43. Tiuft, v. 42. Fear, v* 120,161. that which he longs for, v. 40, 82. feeks after, v. 45,94. cleaves to. v, 31. It's his AH.

And if it be all this, and much more, then fure it's Exceeding hroad.

But I cannot infift upon all thefe particulars : Only for more diftindr. Confideration of it, we muft remember,that God's Word is here compared wich all other perfections? and its Breadth with their End,

Now therefore,as we heard before of all other beft Perfections? there was a double End of them: Of Length? they laned not a^wayes:

And of Breadth? they reached not to all our Occafions and Wants:

So now on the contrary, there is an exceeding Breadth of Gods Word,

I. Becaufe it reacheth to all Tiraesi

II. And to all our Wants in them, as able to be a Direction, arid to make a Supp-y in all.

•1. For the firft, Therefore it is exceeding broad, becaufe reaching to all Times. The place parellel to the Text fully proves it, IJa, 40. 6, %• All fl'Jh ii Grafs, and all the goodlinefs of it as the Flower of the Field, The Grajs withertfb? and the F'lower fa-detb: But the Word of our God Jball Jiand for ever* For ever ,

That's

that's long ', but to ft and, Or to be eft obliged for ever, as the word lignirieth, is much more, and }et.no more, than is true of every Word of God. whether a Command. I pray you mark that Expreflion, Hb. 4. 11, 12. L* 5 * us labour to enter into that reft. For the Word of God it ffiv it, ' kvipyiis, quicksand powerful, or, as the words are, living and activz. Ic may be you'l a c k, What's the ftrength of the Apoftle's Reafon ? Strive to enter into this reft, for the Word of God vi quicl^, &c. Why ? Its from this Ground we are now upon. He had before fpoken of an Exhortation of David's, Pfal. 95. Of ftriving to enter into reft', which Exhortation the Apoitle urgeth upon them in his time, mndum, into whom he wrote. But now it might be fome would fay : q?ut, mot%#* But why trouble you us with a command of David, fo long time e ft y cx i '' ia . fince fpoken to the Men of his Generation, and now by i\\\s D£ '¥ I ca £ t time out or Date and antiquated ? Which iund or Objection & c . Pareus in the Apoftle takes away, as though he fliould fay ; Nay, but do loenm. not think that David's word is dead with hirn : For it was not his word, but God's* and therefore as God never dies, nor grows old, no more doth his Word: But it's quick^, or living flill: It's not dead, no nor grown old and weak* but it's as a&ive and powerful as ever: And therefore as much concerns you now,as it did them to whom David in Perfon fpake it. And fo we fee in this refpedt, God's Commandment is exceeding broad, reach-eth from David's time to Paul's. And fo are hi-Threats. One reached from Doeg to Judas , compare Pfal* 109. 8. with Alls 1.20. Yea, one reached from Enoch the jth. from Adam to the Day of Judgment, Jude, ver. 14,15. And fo are all his Promifes, which David (as I faid) in the Text principally intends. In the firft Verfe of this Ogdoad, he faith, For ever, 0 Lord, thy Word is fettled in Heaven. A Word of a Promife is in Heaven, and fettledvDJO, there, and that for ever ', amollilrong and full Expreflion, that, whereas if a Man look to thefe outward Contentments, there's nothing fettled, or if fettled, yet it's but poorly, not for ever, according to that as (hong Expreflion, Pfal-3p. 5. Verily every Man at his beft eft ate ^ vs altogether vanity ', or, as the Hebrew is, ill Men are all vanity , even 3J3 (the fame word in both placesj) when moft fettled and eftablijb-ed, yet he continues not fo long : But when full of Riches-, and happy in Children, and foin a feeming fettledncfs> yet it's foon (haken.

F f f 2 Nay,

SERM. XXIII.

Nay, further, whereas if a Man mould look at God's Wo. and frotnife, as it [sin our unfttledhearts, we are ready to think that its as ready to waver as our Hearts arc, as the fhadow of the Sun or Moon in the Wafer feems to fluke as much a»s the Water doth which it -(nines in.

Yet for all this feeming making here below, the Sun and Moon go on in a ftedfaft Courfe in Heaven. So the Pfalmift tells us, that however our Hearts fttgger -at a Promife thmugh unbelief ■» 'nay, and our Unbelief makes us believe, that the Promife of en is fhaken withal, and when we are at our Wits-end, we are ready to think that God's Promife comes to an end too, asP/j/. 77. 8. Yet God's Word is fettled, though not in our Hearts, yet \\\Heaven\ yea, and there for ever, as fettled as Heaven it felf is i yea, more than fo, for Heaven and Earth may pafs, but not one jot or tittle of the haw (and therefore of theGofpelJ frail fail, Luke \6> 17.

And thus we fee, that God*s Commandment and Promife, in this refpecr, is Exceeding broads reaching to all Times. Was a word of Command the Guide of thy youth? I affure thee, ic will be as good a Staff of thine age. And I affure you, a good Promife is a good Nurfe, both to the young Babe, and decrepit old Man. Your Apothecaries jaeft Cordials in time will lofe their Sririts, and fo me times the ftrongerthey are, the fooner. Eut hath a Promife cheared thee fay,twenty, thirty, forty years ago^ J Talk it but now afrefli, and thou (halt find it as frefh, and give thee as much Refrefhment as ever. If it hath been thy greateft Soy in thy joyful Youth, I tell thee, it hath as much Joy in it for thy fad O'd-age. That maybe.faidof God's Word, which the Pro; net faith of God himfelf, lfa.^6.\. And even to Old* age I am he, and even to hoare hairs 1 will carry you. Doth not the Piilmiir fay as much in the 160. Verfe of this P-falm, 'thy Word ii true from the Beginning. It's well, it begins well. But will it laic as well? Yes: He adds, ArJ every one of thy righteous-Judgment* enditretb fifr ever. Anfwerable to which, is that other MxprelTion, vtr. \ c /i. Concerning thy < Tcfimmies, I have kuoivn rf ild, that l }hou h.i ! i funded \hem for ever. For eve r,and founded r ever. O fweet Expreliion ! O grounded Comfort! Brethren, get acquainted with God's Word and Promife asfoon •4s you can, and maintain-that Acquaintance everliflingly ; and »fii knowledg of ic (nail not either go before, or go beyond ks Truer.. Know it as fjon and as long as you will c.v can, and

yo

yt>u (hall never find ft tripping or failing : But you may after long Experience of God and it, fay, I have known of old, that thou haft founded it for ever.

And fo I have done with the Firft Breadth of God's Word, reaching to all Times.

If. There is a Second anfwerable to it, for God's Word and the New Jemfalem^ Rev. 21. 16. in this are alike: Both the Length and Breadth of them are equJ.God's Word and Promife as it reacheth to all Times,that's the firft Breadth > Co alfo to all Oc-cafions and Wants : That's thQ Second, Tuft like the Ifraelites ^, T „ ,, Garments in the Wildernefs, which waxed net Old for Fortyjj ave fuij peacc years: There's Length and Continuance. But withal, they to entertain they muft grow too,as their Children did, or dCc they would not m ? f^aplea-ferve their turn. ' So truly here, a aracious Promife will be bet-1 ltorcof

1^ ii. * ••i'i 1 01 Ingredients to

terthan a good Garment, that will keep a poor Soul warm at e r | ry Malady

heart Forty years together, and much longer tha*n Co. And to quiet every

which is the beft of all>we cannot out-grow it. It will ferve.to doubt, Qfr. as

lap the tender Babe in, and yet not leave the talleftC^

any place bare, if he will but wear it. This is the Second theText.'

Breadth. It will reach to all Needs and Wants •, which may be

further considered in two Particulars.

1. Some Word and Promife of God> or other, is able to reach to all our outward. Wants and Evils, wh'ch no one outward Contentment can do. Health only cures Sicknefs, but as many a Man is healthful and poor together, it reacheth not to cure his Poverty : And Riches take away Poverty, but cannot fome- • times buy Health. Honour perfumes-a Man, and keeps him from (linking in Mans nojirils > but many a Man that is well efteemed of, may be poor enough. One Contentment helps ufually but one Want, and one Plainer ufeth not to cover many . Sores i and truly for outward Matters, fcarce any Man hath a Plafter for every Sore: Say thofe of you that have mod in this • kind t Have you Co much as you want nothing ? Now truly^ herein efpecially is feen the Exceeding breadth of God's Word and Promifes. Had we but fo much Skill as to go to every Box of precious Oyntment in this Myr-otheke, we might find certainly a Salve for every outward Sore: Aud had we but fo much Faith but as to apply it, we mould find it fovereign too. Here's a Promife that might heal that Wound, which a flanderous Tongue hath given me > there another,which might be my belt Cordial on my Sick-bcd:> iri another the poor Hungcr-ltarved

Body

SERM. XXII.

Eody might thefe hard Times meet with" a good Meals-meat, yea, I aflure you, and Dainties too, I name not more particulars, nor have I time to'exemplihe any. But in general, con-ilderonly thcp2.ver. of this Pfalm, and think whether it fpeak not one word for all: VnUfs thy Law had been my delights, I bad perijhed in mine Affliction* Affliction is a lar$e word.and may contain under it many particular Evils. Now where's his Cure for all ? Truly he hath one Catholicon, one Receipt for all. nele&ttione* f, L . fa fi Iar num ber : But what of it > What can

tn pluraLi. hg- J , . ., ° _^ ., . _, .. . ,

Mificans nul- one Law do to fo many Evils f He tells you its >y\&y&. We

hum ejfegenus read lt^ Vnkfs it had been my delight : But the word in the Ori-

daUr'ufui non g[ na ] j s wonderfully figniricant in a double refpe&> i(s both. i. In

Jffn^V* numero pluralL 2. Forma duplicata: In plural number Delights*

medium. and they doubled too. Is my Affliction nckneis ? In God s

Mollems. Word, had I but Faith, I might ger Health and Health again.

Is it Nakedriefs ? I might get Clothes, yea, and double Clothing:

And fo of the reft. Brethren, did we but walk fo in Obedience

to the Word, that we were fit for Mercies, and then had but

Faith to rely upon thePromife for thermin this one Bible we might

find many Delights-, and them doubled too. Health and Health

by the Word, is double Health » Food and Food with and from

a Promife, is double Food, both rirft and fecond Courfe too.

So Gcd's Word reacheth to all Wants of the outward Man, and

in that refpeel: is exceeding broad.

2. Butfecondly, It can reach to cover all the Nakednels, and heal all the Wounds of the inward Man i and if fo, then fure it is exceeding , exceeding broad* In this refpect,'though a Man were fo outwardly happy, that he were clothed and har-neiTed Cap-a-pe, as you fay, irom top to toe in regard of outward Man i yet for all this, as the Prophet fpeaks in a like Cafe, If a. 28.20. This Covering may be narrower, than that a Man can wrap himfelf in it: Though harneffed from top to toe in this kind, yet truly this is not Armour of ^roof. Brethren, a Man may have a poor naked Soul under all our warm and gay Clothes, and truly the Arrow of GocTs Wrath can wound the Soul through all fuch Clothes and Armour.

O BlefTed then be God , who hath given us his Word, which as it can clothe the Body, fo it can Cover the Soul too, that cannrat only keep offinany a heavy Stroke from the outward Man, but cm keep the Confcience from many a deadly Wound i yea, and can heal thofe which we had got,when carelefly we had not ic

about

about us. I, Brethren, herein is feen the infinite Breadth of God's Word, that one Promife of it can quiet, and heal, and refrefli a weary wounded Confcience '•> which no finite Creature, not all the Creatures joyned together can. Well are thofe two joyned together, The Law of the Lord U perfetl , converting the Soul* You read it Converting in the Text, 2nd in the Mar-gent Reftorihg : But the fame Phrafe in the Original is ufed, Lam. 1. i<5 'UMDJ D'DE DrDO> and it's taken for Comforting and Refrejhing : lbs Comforter that Jhould relieve, or refrefh, or bring back my Soul, Ufar from me. If you pleafe, you may take it in all thofe fenfes. 7 be Lav of tbe Lord if perfetl converting, and fo reftoring, and fo refrejhing the Soul. Yea , this is a perfect 4

Law indeed, that can thus convert^ and refrefh the Soul. Its a Metaphor taken from one in a Swoon, to whom you give Hot-waters to recover them", and fo that fame Phrafe, is taken, Lam* 1. 11. which you may compare with Lam. 2.11, 12. The poor famifhed Infants for Famine ftvoon in the ftreets, and pour eut their Souls in their Mothers bofom. Propotionable to which Lam 1. 11. it'sfaid, they gave their pleafant things to relieve, or, as the" word is, to bring baekjhe Soul i which the other place faid, was gone, and poured out* Juft fo is it fometimes with a poor hunger-ftarved Chriftian for his Soul, he Faints and Svpdons , and you would think he would never be recovered more* and all his other defirable pleafant things ? though he fhould give them all (with them, Lam* 1. 11.) will not recover him and bring h'vs Soul back, again. Oh ! but God's Commandment is exceeding broad, his Law is perfect indeed, when its E?y2 jTQ'EflD' when with fome Promife or other, it can fetch again and refiefli a fainting 5oul, better than all your Hot-waters a fwooning Body. In this refpe& I cannot but again fay, 'the Law of the Lord is indeed perfetl, when it can thus convert, and bring back, and retrelh the wearied Soul* In this more than any thing God s Commandment appears to be exceeding broad.

I have done with the Opening and Proof of the Point in the or? of it. For the Reafon of it:

God's Commandment in the former Confiderations and Re- ***/• fpedts null needs be thus exceeding broad.

i» Becaufe it's God's Commandment. If thy Commandment, then exceeding broad* So you fhave the Reafon of it in the very Text: Were it a Man's Commandment, it would fail in both.

thefe

SERM. XXUI.

thefe Breadths. Your beft Parliament-Statutes reach not to all Times, many antiquated, repealed, and now out of ufe: And whilft in force, yet they reach not to all Inconveniences, and fo fall fliort of the other Breadth alfo. And this from Man's weaknefs, who cannot fee all prefent Inconveniencics, much lefs fore-fee all that may afterward happen. Well, but God is Per-fed, Mat. 5.48. and fo his Worl^porfeU, Deut. 32.4. and Co his Word and Law perfitl, Pfal. ip.7. His both Jforkj and Word have a Tindture of himfelf. He an Incomprehenfible God, Job 11. 7, 8, p. Canfl thou by fearching find out God? Canji thou find out the Almighty unto Perfection ? 'the meafure thereof is longer than the Earth, broader than the Sea* He without all Di-menlions, and a proportionable, or infinitly improportionable (mall I fuy?) Latitude he hath made in his Creature. Haft thou -perceived the breadth of the Earth I Declare if thjtt knoweji it all, Job 38. 18. And here for his Word, David knows not how broad h but he puts the greateft word he can to it, faith in the Superlative "1ND rDrH Exceeding , yea Exceeding, exceeding broady broader than either Earth or Sea, than any;Creature '-> be-caufe it is an Exprcflion of God himfelf (and fomctfmes called God, as fome have obfervedj and fo Infinite. God an Eternal God, that fore-fees what will be in all Times, and therefore his Word (hall reach to all Seafons. And God an All-fiifficient God^ and therefore his W r ord (hall reach to all Needs and Wants, and therefore his Commandment in both refpecis exceeding broad.

2. As the former Reafon was'taken from the Author of the Word, fo this from the End of it, expreiTed 2 Tim. 3. \6> All Scripture Ugiven by Ixfpiration, and is profitable for Doctrine, OCc. That the Man of God may be Perfect, and throughly formfeed to every good W-r]^ ' I conceive that Man of God is especially to he meant ot the Mwijler of God, whom the Word of God fully fumifheth for Irs Work. But if if be able fo tofimtijh him, thew alfo other Men, becaufe they are fttrnifhed from him* Well then, this is the End of God's Word, perfe&ly to furuifh and fupply us all in our righteous, and cherrful Walking. Eat were it not novv thus exceeding broad in the former Par-tkubu this r^d would not be attained.

Did no: a Promife reach to all Tim's, It might be that I dnteht out- live a Promife, and fo it fail me at the la ft in fbme Hi.dful time of tr n I fraud mod in need ot it. Should

it

it fuflain me all my Life-time, and but fail me at my Death, my comfort might die with my Life, and fo I fhouldbe but poorly fumifhed, when I fail in the end of my Journey.

Or again, Did it cover my outward Man, and leave my inward Man bare, I mould be but poorly clothed : And though it provided well for my Soul, but took no provifiou for my outward Man, I mould not think my fclf throughly furnifhed. Did it not reach to all my Needs and Wants, though it mould leave but one place bare, I might be as mortally wounded in it as in twenty. Should it arm me againft Coveioufnefc, and I be ftruck with the envenomed arrow of Pride \ Should it fence me from Luke-warmnefs, and I yet be enflamed with Anger and Fro-wardnefs, or the like > One wound if Deadly, may fpeed me. If it mould help me in many reipedts, and not fupply me in all, I mould not be fo throughly furnifhed, as the Apoltle there faith, the Word is able to do for me. And therefore that it might attain its end, it is (in the fecond place) that in both refpe&s Cods Commandment is exceeding Broad*

Is it fo exceeding broad that it reacheth to all Times ? then fure ya % I# the Moral Law is not as yet abrogated: Which though it be not wholly meant, yet is a fpecial part of this Commandment* But againft their Error which hold the contrary, I have already fpoken upon another Occafion, and therefore now forbear.

Is it again fo exceeding broad that it reacheth to all times ? then yr e 2< Tapifts like wife may be hence confuted", which enlarge our abilities unto Worlds of fupererrogation \ as though we could exceed this Commandment , which is fo exceeding broad: And on the other fide they cut (hort and ftraiten the Law, in making fome fins no fins, or venial, and fome fins meritorious performances. Of Hell we grant, but of nothing elfe. But here alfo I forbear.

Is it fo exceeding broad ? let it therefore call upon us to ftudy if, Vff* %• and fearch into it the more. Were I now to lpeak to Students, (as I do to fome) I would, and do tell them, that had they Solomon?s D? 2TX1 largenefs or broadnefs of heart, (as the word fignifies) 1 Kings 4. 2p. Had they large broad hearts, even as the fand on the Sea Jhore, as it's there faid, fo large and broad, as mult needs expatiate into humane and divine Writers, of either more late or ancient Handing, whofe van: apprchenfions and readings cannot be terminated in the large Volumns of Divinity, Phyfick, Law-(ludies, or the like '•> would they but hear

G g g me,

me, T mould now (hew them a Field broad and large enough.in which they might expatiate En latifundium\kSea broad and deep enough, in which even fuch Leviathans may fwim: it's no other than this Word of God, which the Text faith, is fo exceeding Broad.

I confefSjit would cut ofTa ^reat deal of that Babel's fuperfluous Learning, but this you mould be fure of, you mould in this Field meet with no poyfined Fountains, asyou do in theirs.

The thing therefore I exhort all, efpecially fuch as are or may You that are be Students, is that of Paul to 'timothy, i Tim. 4. 13. To give Ltbrorum hcU attendance to Reading '•> even diligently and faithfully to read and lucnes, bote's ft uc j v tnc Scriptures, a thing which Men of great note in the °r^ youfas Church thought not too mean for them. They tell us of Bafil John did the and Nazianzen* that thirteen years together laying afide all other &oll. Studies, they fet themfelves to fludy the Scriptures j and Luther

makes it one of the things, which he would require of a Mini-i>Bdlufepe ft erj often to turn over the Bible. Thefe (belike) looked at this tdvere. z. se- y roa £ Commandment, as new Planters would at a huge broad 3. semper efo Continent* which would require a great deal of both time and KifctpaiHw. pains fully to difcover it > I afTure you Gods Word will.

An Argument this is, which I mould think necefiary to enlarge my fclf in, were I in another place, where other Eooks (and it may be bad ones too) are more read and fmdied, than the Scripture. I read of Caroloftadius, that he was nine years a Doctor, "jn-la-l* b e f° re he had read the Scripture. I my felf have been prefect, when one anfwering his A& for the Degree next to a Dodror, could not find the Epiftle to the Coloflians \ and was fain to ex-cufe the matter by faying it was not in his Book : And knew of another, that had been feven years almoft in the Univerfity, and had not had all that while a Bible in his iludy i -but he afterward turned Papiji > as indeed it well agrees with Popery, in which by their.good wills, Scripture mould be laid afide, and their Schoolmen and Decretals onlyftudied. A Popifh frame it is, to which I with we even in this particular were not too much warping. Papifls care not for Scripture > and Familiits make Scripture-Learned as a term of Reproach. But the Jews VrufiM, (force tell us) dividing their rime into three parts, would ipend one of them in reading. And another faith, that they fcarce read any other Book than the Scripture. I would not ftraiten AW/ Chriftians fo in either kind i but truly I mould defire you all to

inlarge

inlarge your felves in reading and (tudying this Commandment-, which is io exceeding Broad. Sure in this broad Field yo-u mould rindfomething worth getting.

Oh then with other Books, Debt-Books, and Law-Books, and Phyfick-Books, and other good Books you are reading, let God's Book be one efpecially. Be reading here, and gathering there > here this word of Direction, and there that promife for Comfort. And if only one Promi'.e (as I have fhewedj may be of fo great and manifold \xCc, what encouragement have we to gather, when there are fo many > If that Field be worth going to, in which I may get but one ear of Corn to fatisfie the hunger of my Soul > Oh then it is very good glebing in a Boaz Field, where tve may glean even among the Sheaves, and have whole handfuls let fall for us, Ruth 2,15,16. I mean in the Word of God, where we may not only pick by Corns, but gather by Handfuls, even get Bundles of Promifes to lay up againft an harder Time : and therefore (as poor Folks you know will) let Us glean and gather hard, efpecially feeing God hinders us not to glean among the Sheaves. As God faid to Abraham in regard of Canaan his Inheritance, Gen. 13. 17. Go walb^up and down in the length and breadth of it: So we, that are Heirs of the Promifes, let us walk up and down in the breadth of this goodly Inheritance of ours, of this exceeding broad Commandment. As it is Rich, fo let it dwell in us richly.

Is the Commandment exceeding broad? then fearch into it, as for VQ t 4. Knowledg, fo for Practice. I befeech you let us make room for it in our Hearts: for it comes w ith a breadth.

In this broad Commandment much to be done, and more to Motive. 1. be avoided. In it many particular Graces and Duties, &c. to be looked to. And as our Saviour in alike cafe faid, Ato.10.23. fo truly we (hall not have gone over all this broad Field, till the Son of Man be come.

It's broad, and therefore not ftraitned:the way is narrow at firft Motive. 2. entrance, but the Commandment is broad when once entred, . that you may with enlarged Hearts walk in it. It was a complaint, which our Saviour took up againft the Jev>s> John 8- 37. that his Word i\cz(>& did not ta\e -place, or as the word is, could not find room there. Oh, Brethren, we have even ftrait hearts, God knows, for this broad Commandment. But oh that we were enlarged ! Are we ftraitned ? Sure it is not the Word's fault: It would enlarge us, did we but receive it, as Paul faith

Ggg 2 in

in another cafe, 2 Cor* 6. 12. Weatcftraitnedhourorvn Bowels^ in our own Hearts. The more the pity, and the more our lofs, that fo much precious Liquour runs befide. And let me add that a!fo, and I pray you therefore take heed, and remember what hath been (aid, that as the Command and Promife is broad, lafting to all Times, and Cas Cbryfijhm expounds it) bringing the Obedient to-eternal Life : fb the Threat can reach as far to bring thee to endlefs Wo, if thou beelt difobedient. The Promife /wj^reaching to ; and fupplying of all our Wants: And the Curfe can be as broad too, tocrofs thee in all thy Contentments, to wound thee both in Body and Soul, in every Joynt of the one, and Faculty of the other. See Zecb. f. 2, 3. The flying roll of the Curfe was twenty Cubits long> and ten Cubits broad. Truly, God's Threat and Curfe is as broad as all the miferies cf this Life, nay, as broad as Hell. And therefore get not a broad Conference., but a. broad enhrged Heart in love and obedience, to entertain this exceedingbroid Commandment. Elfe, as the Lawyers term extream Carelefnefs, it will be Lata negligentia. Vfe. 5. But in the next place, it's a word of both comfort and direction in the end of all other Perfections^ that God's Commandment is exceeding broad.

I fay, fir ft-, Comfort, that whereas all other imperfect Contentments are but fhort and narrow, if Ihave but my (hare in Go3's Word and Promife-, I have that, which in the lofs of all them will reach me comfort to all Times, and in all Wants. Truly, Brethren, all outward Contentments, be they never fo glorious and comfortable, they will not laft long, nor reach far '•> not longer than Life, not fo far as Heaven, no not fo far as mine inw T ard Man. Babylon's broad Walls are thrown down, Jer. 5-1.58. they are unftedfaft as Waters j and as it is faid in auo Job 37.10. kmd<> the face of fuch Waters is foon ftraitned. Fair large Eflates foon brought into a narrow compaili great Families foon reduced to a fmall number. To (peak to the prefent occasion, pretty little Children are like pretty little Books, in which a Parent fometimes reads much that very well likes him: But it may be he cannot/read long for tears, when the Eook is taken away s and at beft he cannot read much becaufe it is but a little one. But blefted be God,may a Child of God fay, who is fure that he hath part in God and his Promife, that 1 have another Kook of a larger Vo!umn,of a far broader Page than all the(e outward comforts come to. They are but narrow Pavers at the beft,

and

and they foon dried up too : But God in his Word, in his Kingdom, hath bread Rivers that \OJireadof, Ifa. 33. 21. and they deep ones too, in which I mav bathe, and not be itraitned, and out of which I may drink for ever, and yet they never dried up, but faring up to everlajling life.

This is a Chri'tian's comfort in fuch cafes.and it mould be his direction too in them > that when lie fees an end come of this per-fefiion-, and of that,to be ftiii thinking that there will at laft come an end of all : and yet in the end of all even then to look unto this Commandment and word and promife of God, which the Text faith is fo exceeding broad. As, Hith God ftraitned me in my eirate > Take that out of the breadth of Gods Word, Huh he taken this pretty little child,this prettv little book,out of my hand, that I cannot read in it as formerly ? Truly let us get a better, a bigger, a broader book into our hands,God's book, and fee what we can read there j if not enough to make a full fugply of all fuch wants, that whereas other men fnuiikand (hi ft, have this fetch and that reach, and (as they ufeto fayj when the Lion's skin is not big enough to cover all, they lew the Fox skin to it to make it broad enough and yet all will not do, becaufe there will be an end of allperfeblicm i a Chriiiian is ( or at leaft mould be) able out of God's Word and Promifes, as out of a rich Treafury, to make afupply of all fuch wants. Here he gets a promife for himfelf, and there another for his friend. Here one for a live-dead parent, and there another for himfelf, though his child be dead. In a word, that's it I call for * as much as we are ftraitned in outward comforts, let us-labour to be fo much enlarged in God : and as much as he takes from us of outward contentments,to get as much and more from him in this broad Commandment and large Tromifes, and then we (hall be no lofer's.

This one word alfo,that Gods Commandment is exceeding broad, Vfe 6, is ground of great comfort to other of God's children in other cafes, as much fatisfying them in two main dcubts they ftick at.

1. The rirft is, They arefoiinftil and fo unworthy, and fet fo far ofTand eftranged from God, that his mercy ( they think ) will never reach them. But let fuch think then of this exceeding broad C omma ^dment» There is breadth and length and heighth anddepth ■'in Gods love faffing knowledge, Ephef. 3. i8> ip. And there is fuch a breadth and exent in bods promifes that they can cover our greateft fores, reach the furtheft out-Hers if they would but come in. Boaz hath a skirt to caft upon Ruth, though a poor

hand*

Ne cogitemus handmaid, Ruth 3. 9. And much more hath Ch* ifr to cover the adnosnonper- nakednefs of his pooreft fervants. Mens bkflings and favours

f r"Zm ? -°%u t are ftnit ' and when J acob iuth £ ot away the ble ^ n & #** mav

emm fc r pctu)> cr >' bitterly, and fay ', £/^/} we, m# w? *//<?, (9 my father, and 7/jjc

juratttperftfttt have it not for him. But God hath for all, that will unfeignedly

*m ( ?w ask and beg of him. He hath a Welling for me, and another for

Utmm^ei thce ' an( * a ^^ *° r a *"^ anC * CVtn ^° r t * iem thlt are a ^ JT °8*

vl r / f ' f.e. «Jl das 2.38, 39. though never fo far off, yet if with the like bitter-

. i-jue ad omnia, nefs^ but not the like prof aneffe that Efatt had, thou cryeft ifc^S

tempo a, & £ . me> even me aljo, 0 my father : If thou canft but call him Father*

tates 'S at cm- th Father hath a blelling for thee alfo : for his Commandment is

jide banc do- ^^ceeatng broad to reach to all thy needs and wants and tins.

&rin*m am- 2. And to all times, and by that a fecond trouble is removed :

?U&jtnttir, fi for a child of God, though he hath gotten beyond the former

extendi*. M. doubt, t h at God hath had mercy for him to bring him at firft to

him, yet he fees his weaknefs fuch, and his lufts foftrong* that

he fears,he(hall never hold out in grace to heaven, but chat there

will be as well an end of this, as of all other perfections: but lee

fuch remember, that however their firength reacheth not far, is

necogttem sfi- f cant ailc j f con f pe nt, yet that God's promife and truth and mer-

in Jrdto cuxfo c y IS °* a * ar hroader extent, and longer continuance : tor God s

deihtxawur. Word, thofe that have had longeft experience of it have yet caufe

Moierus. to fay, as verf. 152. Concerning thy teftimonies, thy promifes,

I have kttorvn of old, that thou baft founded them forever: and in

the end of health and peace and itrcngth and life to end all with

this word laii in his mouth, I have feen an end of all perfection) hni

thy Commandment is exceeding broad.

SER-

SERMON XXIV.

AugH$ I <).

EXOD, 28. 36. BefwcSir^-

thanael Brent

Holinefs to the Lord. Arcfc-Bijk>po£

Cant eibury,

Erbum Viet in die [no. A fie time ( had it been by an in his Metro.

abler hand) to brine; forth the Prieits garments cut P?^l Vifita-

of the Scripture's veftry, whilft the eye of Authority is prefent to fee them put on : and here the firft peece, that in the very forefront I light on,is Aarons Frontlet in the Text. tyou (halt makg a plate of fur e gold, and grave upon it like the in-graving of a fignet-, janftitasjebovti, or fan fturn Domino, Holinefs to the Lord.

For the literal fenfe^as meant otAaron,! find no difficulty: fome would, who doubt whether both words were ingraven on this golden plate, or the word Jehova only. But P. Fagius rightly concludes for both, nirvS £Hp> Holinefs to the Lord:" both in-graven, to let Aaron know what God was, and what he (hould be, efpecially in his holy Miniftrations. God was holy, and he would have bimfo, efpecially when he came before him.

For the myftical bonification, as applied to Chriftthe High- 1 Pet. m 9 , Trieft of our profejJion,it agrees fully, Tbatfpotlefs Lamb took^away J ohn *• l 9« the fins of the world, who had none of his own: fo full of holinefs he, that on his very fore-head all might have read this t£HP HUT 7 Holinefs to the Lord. For, fuch an High Friefi it became us to have, who was holy and barmlefs and feparate from finners, Hebr. 7. 26*

And therefore paffing by both thefe, the moral application of it efpecially to Minifters, and partly to all Chriftians will be the fubjecl: of my prefent difcourfe. Which that it may be more orderly, give me leave in this Aarons Frontlet out of this and the adjacent verfes to obferve and handle thefe particulars.

1. Quid, what's expreffed and required* and that's Holinefs.

2. Vbi, where it's to be fought and feen , on his very forehead and the forefront of his miter, verf. 37,38.

3. Quomod*} how ingraven there > with the ingraving of a fignet,

4. The

4. The Tints cut, to whom *, Hi IT 7 all this to the Lord.

5. The Finis cujus, for what caufe ; that the peoples boly gifts might be accepted, and the iniquity of them pardoned vcif. 38. And of thefe now briefly.

1.The thing here ingraven on the Prieft in the Law,and required of the Preacher oft he Gofpel is efpecially and above all Holinefs. A Sanihts Vd- ^ ot outwai *d riches and greatnefs; they to us, but like wings leriusinthc to the 0/rric/:?, which (he cannot fly with, but only flutter, and Church of God get the tarter away. By thefe we only get to outgo other men, but is a better man £y themfelves they do not help us to fly up to heaven our fclves,

\\\wy Valerius ' , \ • • r J r

Maximttii or co carrv others along with us.

No nor fo much inward gifts of Learning and fuch like abilities, though fuch policing neccflary to the Priett, yet it's not it, but Holinefs that's here ingraven in his Crown > Knowledge without Grace, Learning in the head,without Holinefs in the forehead is but like a precious ftone in a Toad's head, or like flowers /tuck about a dead body, which will not fully keep it from fmelling, the lefs half by much of a Minilter's accomplifhment. And therefore they that have it only, at bertare but like a fhip ballarted only on one

iSam to fide,that thereby links the fooner.Or like David's melTengers,their priertly garment, which (hould be talarisM cut off by the middle to their greater fhame. And yet well were it, if many were not Teen daily go fo balfnakfd^nd yet not afhamedoi it.The Mathematicians obferve, that a man that compaflcth the earth, his head goeth many thoufand miles more than his feet, but in afcent to heaven the feet would have the greater journey. I,(o it is,whilrt we rather go about to compafs the earth, than to get up to heaven^ur heads outgo our feet, our knowledge our practice: but yet in the Church of God, although there be Jixty Queens andeighty Concubines, and Virgins without number : yet his Love and Dove is his undefiled one, and (he is but one. Cant. 6. 8. And therefore I envy you not your fixty Queens andeighty Concubines, and Virgins without number, your numerous numberlefs perfections of Arts and Torigufer, had you skill in as many Languages as ever Mithri-d3tescould fpeak.or in as many Authors as Ptolomy^s library could hold ^ had you the life and iirength of Faul, or the eloquence of Apollo's preaching > had you Cbryfnjhnis tongue,6r Auiiris pen s had you all the perfections that could be named or thought of, I fhould not be like profane Varpbyrie, who accounted it pity,that fuch an accompliuVd man as Tsui was fhould be can away upon our Religion, nor like profane parents in our days that think

much

much to offer to the Lord a male, any that have flrength of body or mind, but the balt^ and the blinds the impotent of body, and Mai. r. it may be more in mind. Cripples and blocks, whom they know not what elle to do with are they, which they thick ritteft to bellow on the Miniftry. Qbut curfed deceivtrs at length learn not to envy God your choifclt jewels for the ornament of his Sandtuary, for can they be better bellowed ? ] Much lefs, brethren and Go-fpel-Bezaleels, do I envy you your rarefl endowments and perfections, if you will pleafe but with him to employ them in the helping up of Gods S3ndruary. I envy you not all your fuch like §hteens and Concubines and Virgins : only upon this double condition, rirft that you commit not folly with them i and Hill that your undefiled one be your love and dove\ that whatever other engravings you have otherwhere about you, yet that holinefs be, as here, engraven on your crown-, on your heart and fore-head in-graven TV) IT 7 t^lp Holinefs to the Lord.

Holinefs ! But what is that ? In general a ftqueflring and ku ting either per Ton or thing apart for God, whether from common or profane ufe*, and in both refpe&s be we holy that bear the vejfeh of the Lord-, Ifa, 52. 11.

1. We Minifters fhould be holy as feparated to the Lord from worldly employments, not as though I approved the ilow-bellicd Romifh Monkery of our dayes, or yet condemned the Monks of old for having honefl callings to be employed in, or leaf! of all found fault with St. Paul for tent-makjng,kd[S 18.3. and IVorhing rvitb his own handsel Cor.4.12. Idlenefs is unlawful in all : And. Pauls particular cafe to avoid fcandal made his courfe in that kind both holy and commendable. But yet this notwithstanding, this firft part of holinefs required calls for, 1. a fequellration from fuch homely and fordid imployments, as will make our felves and Miniftry contemptible. St. Jerom faith,that facerdos in faro is as bad an eye-fore, as Mercator in 1'ernplo, both to be whipt out* A Minilkr and a Market-man are not unifon c . It's not fpade or mattock, but the [word ofthefpirh that muft be feen in our hands, which is that we mould both work and fi;ht with. It had been (hameful, if true,that which Litprandus avouchethof the Bimops Apud Baron. of Greece in his time, Tpfi Agafones-, Caupones&c. that they were £"*\ 96 *' ^ their o«vn market-men, and ferving-men, yea and liable-grooms toos that they were huckfters, and kept Taverns and Victualling houfes. But the bafeneile was in the bafe flanderer, and nor in the Grecian Bimop, which other Hiiloriansof thofe times (hew CuropaUte$,

Hh h

was far from fucb fordidncfTe. But fhould fuch foyl ftick to any Miniitcrsnow adayes* (hould it be out of neceflity and want, I: pity them s but if from degenerous covetoufnefs, I loath it, and fo doth God too. I wifh, I confefs, that the former caufe too often held not, for whereas the Scripture fpeaks of giving to Mi-nifters, Frov* 3. 9. the vulgar renders it da pauperibns and not much amifs : for the Friejl and the poor man go often in the fame clothe*. It might indeed have been a lefTon,which thofe learned Clericks in Kc r e ll former times had taken out: In Ecclefa omnis immenfitas efi men-parr r. Mo- fura> as one of their Lawyers complaines: Butfure, if Wictyff na1ch.Cjp.70. were now alive, he would not have much caufe in many places to complain of the Church now, as he did then, that Cumulantur temporalia ufque ad putredinem* All Church-men's livings are not like his Lutterworth. liGod were not the tribe of Levi's inheritance, the Priefthood to many an one would be but a poor one. He had need look to be honefi : for fimoniacal Patrons, injurious ImpropriatourSjfacrilegious Minifter-Confeners will take a courfe to keep him poor \ and if fordid too, now curfed be they of the Lord in fo making him bafe and his Miniftry contemptible, in defiling this t^HpH "10 ( as Aarons miter is called Exod.2$.6* ) his holy crown, by carting it to the ground, and burying it in the earth. But if he himfelf fo fall a digging, as to bury his taleni there, now an evil fervantis he, and an heavier account will he one day without repentance have to make for it, which yet I wifh too many now ad a yes were not liable to. I have fometimes -thought how it comes to pafs? that Co many Mechanicks amongft us prove Minifters : and methinks I hear them return anfwer,that they therein do but agere de repelund'n \ according to lex talionii it is to cry quit, becaufe fo many Minifters incroach on their occupations, and prove Mechanicks r that fo as it were according to the fchooles d6dtrine in another point fo many men may be. brought in, to fill up the number of colkpfed Angels : but both are blemifhes to the Church : and well were it iffome aqua forth -did eat out fuch moles from orTrbe face of it : for on Aarons fore- -head is Holinejs to the Lord r which (hould fever as common men from fuch an holy calling, fo thofe of fuch an holy calling from fuch common employment, 1. Fir ft if mean and fordid. .

2. Though more ingenuous and liberal, fofar as it cometh to the Apoftle's I^-stAokw viz. fo fir as to intangle him in the n-srld-,-to hinder him in his holy fundHon, 2 I'm. 2.4. And here I wifh our Church were no; fometimes fick of Phyfick-divines, and Go-

fp?U

Tpel-Lawyers, that handle the Code, more than the Bible? arid'fludy the Statutes of the kingdom > more than the ten Commandments , or at leaft make account that a Plwtw his Nomo-canon makes the bell medly.

Not that I condemn all Minifters intermedling ( if called to it) in fecular occaiions, if not to the blemifti of the men, or hin-dring of their Miniftry. That it mould be unlawful for a Clergyman to enter into a Prince's Court was a Canon of the fecond Roman Synods making, as foolift as the Synod it felf was forged. LVC. i° f%

.1^1.,. 1 1 1 rr 1 1 • -r t ^ & defence of lok-

With Gods leave and blelling let them be for the Common- (tamin. pag. wealth's advantage, if it be not with the Church's hindrance, iuu. But in cafe they (hould clafh, let all Chu.rch*men look rirft to the Church, whilft others look to the Senate-houfe, yea and let me add, to the Church in the country, that I have a charge of, rather than the Colledge in the Univerfity that I would live idlely in, unlefs I would be like elementary fire, that fhineth not in its own place, or like Jonah? who, when fent by God to preach at Niniveh, flietb to Tarfliilb, ( which out of Strabo appears to have been an Univeriity, ) to be a ftudent, or to it as an Emporium to <, _ „ play, as fome think, the merchant. Sure both wayes he made a Rained °his bad voyage of it, which fhould make us fleer aright by fhaping Sermons'upon our courfe point-blank on Chrift's and his Church's fervice, and obadiah. snftead of Caflor and Pollux? Ads 28.11. let thefetwo words be *2ht°on%a the ftgn of our (hip, nUT*? Wlp Hdinefs to the Lord in this kind n ah<M.u of feparation from ordinary employments.

2. But much more from finful defi!ements:Thus 2 C^r^.35.3. Jofiah's Levits were not onely CD^ODH butalfo .CDWipn Holy as well as learned, fuch as did live as well as they preached, and whilft now adayes fome arTedr one method of preaching, and others another, fure 1 am Ezra followed the beft, cap.j. 10. he firft piep^nrlolsheart to feekjhe Law? and then to do it? and not till then to teach it? jult as Paul ? that matchlefs pattern for preachers, thatHv s^voTs <xv$(Wr(Gp in regard of his divine contemplations, and for his holy life izr) tvis yvis otyyiK&> as St* £hjfajhm calls him ) you (lull obftrve that he proves his own fidelity from his doctrines truth, 2 Cor. 1. 17-, 18. there was not in him and his promifes yea and nay? becaufe the word and pro~ mifes of God .which he preached? were not yea and nay : as though he had faid, my practice is honeft and true, becaule my dodtrine is truth : a good argument in a holy Pant's mouth : but would not.many a plain country man's logick fay it were a non fequitur

Hhh 2 M

w

Exod.3,5,

Oiar.i2.p.

( brjfojlom Lib. 1. de Sa-ctrdctto..

SERM. XXIV,

in many of ours : but fure, it (hould follow. Mlnifters holy do&rine and life (hould follow and prove and ftrcngthen each other mutually. Not a blemijh admitted in a Priijl of the old Tefhment,and Paul's defcription excepts againft the kaft blot of a Bijhop in the new : The Prieft was to view and to be amongft Lepers then, but was not wont to be infetled with their Leprofu. It is our calling to be dealing with fmners, but (hould be our care not to be defiled with their fins, ltour feet be beautiful, Rom. 10. 15. fure clean wayes become them. If we do not cpOo-zrotAe/y, Gal. 2.14.. as well as op8oTo<ue/v, 2 Tim. 2. 15. we (hall go but halting before the/Lc^.

And here as Paul transferred all in a figure to bimfelf and Apol-los, 1 Car. 4. <5» fo will you plea(e to give rae leave to fpeak a little to my fclf > nor will it be time ill (pent, if you pleafe to (It and overhear me,whil(t I labour to quicken mine own dulncfle in this way of holinefs by thefe following confiderations.

1. The firft is the nearnefs of thy calling to God, who will be fanfiified in aUthat draw near bim, Lev. 10. 3. and therefore thou that ftandeji before God? and as it were benoldeft his face, half need oiholinep to the Lord on thy fore- bead. It's holy ground thoa ftandeft on, need therefore to havejhoes off, They are holy ordinances which thou handled, but what x*p °" IV av/*srTo/s ) It was an heavy charge laid upon Aaron, and which in part lights on thee, Numb. 18. I. youJhallbear the iniquity oftheSanduary and of the Preili-bood. And may not that be a great deal > and hadit not thou therefore need the more look about thee > This very con-fideration amongit others made Nazianzens Bafil defer his entrance on this calling , and Chryfoftom's Bafjl by all means labour-to avoid it,and made Chryfofiom himfelf cry out,miror fj poteft ali-qu'u TLettorum falvari (in Heb. 13. 17. HomiU^.) And therefore although thy perfnbt mean, yet thy calling is boly x Co that although thou beeii but as an earthen veffel, that is, but poor and homely in regard of outward refpcdrs,yet thou (houldft be too as an earthen ycflel, that is, very Jweet and clean in regard of inward holinefs : the treafure that is in thee, and the callingxhzt thou art in, calls for it. Sandluary-meafures were wont to be double toothers: and why not fancluary-men's holineffe too? And therefore however the children of lfrael may go aftray, yet even then the Priefts and the Levitts mult keep the charge of the SanUa* ary, E7.ck.44. 15. In a word the colour of thy cloth is fuch, as that the leati mote will be. thefooner feeniu it ; the holinefs of

thy

thy Catling, multiplies the unholinefs of thy fin , as the clear-nefs of the Glafs makes thick Liquour look the worfe in it. What's but an idle word in another's mouth, is in thine well-nigh a Blaff hemy. In fum, thy Calling fhculd fet thre far from fin, becaufe it fets thee fo near to God.

2. And the rather, becaufe as by it thou art nearer to God : fo the Devil will go very near to be the nearer to thee, if thou beell not the more watchful. In the Hill of God, where the Pro-fbet* dwells there will be a Garifon of the Philiftines, as you read 1 Sam. 10. 5. As in other refpedb, fo in this, that if there be any mifchief done, the Devil will want of his will, if one ojf thy Cloth be not in it. Thus Datban and Abiram cannot rife up againft CMofes and Aaron, but Korah a Levite, muft be of the Confpiracy, and fet firit as a Ringleader in the bufinefs, Numb* i^» 1. As in Q^ Elizabeths days, fcarce a Treafon, but fome Prieft or Jefuite had a ringer in, if he were not chief ftickler. The Devil knows well, that the Priefts fin is of greater Guilty (and therefore in the Law had a greater Sacrifice, the Peoples a Goat, but his z Bullock^) of greater Scandal, and likewife of greater Confequence > a Goliah's Sword behind the Priefis Ephod, fuch a Weapon as none liks to that, 1 Sam. 21.?. If he go to Hell,he draweth it may be thoufands after him. The filly Sheep, though otherwife fearful and will fiand and drown, will yet after its leader, though in defp:rate leaps. People, when they-feeMinifkrs faults, take it for a principle, that they may Non modo cum venia, verum etiam cum ratione peccare. This the Devil knoweth, and therefore watcheth, which mould make us the more watchful, with this walfch-word ever in Head and Heart, Holinefs to the Lord.

3 .Thou preacbeft Holinefs to others,and haft thou not then great" reafon to praclife it? 'Thou that te ache ft another, teacheji thou not? thyfelf? Rom. 2. 21. The Coals of which Scripture are heaped upon that evil Servant , that's condemned out of his own mouth, Luke 1 p. 22. and goeth away with that doom, 1 Kings 20.40. So (hall thy judgment be, thy feIf haft decided it* Bel-leropbontis, Vri<e liters are all the good Letters that bad Scholars have learnt, and all the good Sermons that ungodly Men have preached , v and fo they will prove anotherday. Minifters, as Stars, muft rawf as well as fhine . Be not therefore like the Re-cbabites, who were Scribes, iChron. 2. 55. to make evidences for other Mens. Lands, but hz&none of their own, Jer. 35.89??

But

)

)

But fol'ow the old Rule Per unumcuodque, &Cc. Mud magis. Ltvit. 16. ii. And therefore thou hadft need with the Priejl in the Law^ hrft wiihij. to offer {ox thine own cleanfing, and then for the Peoples. He had

a Sea to wafh bimfelf in, as havers to wafh the Peoples Sacrifices in then > And (hall foul Souls be waftn with foul Hands now, which often make them worfe for handling? What? In this like AgricoU, Qui inculti colunt terram ? Like the Whet-(tone, "Dum alios acuit fu£ immemor bebetttdinis ? Nay> like the Plainer, Quod medetur vulneri^ ipjum vern cum pure traditur Vulcano ? Now he on fuch incongruous non-fence, folecifins in Qods Husbandry and Chrirurgery.

4. Nay, in ordinary courfe look not for fo good a fuccefs > for as Holinefs adds firength: fo Vnholinefs weakens thy Miniftry.

Mdtth.T'i?. An holy Chrift taught with Authority, and not as the Scribes^ who were obnoxious, and therefore feared to fpeak out, left, , when Sermon was ended, and ethers had leave to fpeak as well as they , they might have that replied to them, Pbyfician, heal thy felf: A good Item for all , for us Minifters, when our People are froward, not for us to grow impatient, but to (It down, and think a while, whether fome linful Mifcarriage in us hath not been the Obftru&ion in the body of our People:

%$dm. 20.12. Whether an Amafa, wallowing in his Blood, a Leader, a Mini-fter in his fin, hath not made whole Troops ft and fiill: That fo we may mend, and they with us, and all together.

5. It's Uolimfs that honours, as it's Sin that above all dif-graceth thy Miniftry. It was a piece of humble Paul's holy ambition to magnifie his Minijlry Rom. 11. 13. Eut how ? with what? Was it with effeminate aflected Words, or curious fpe-culations in his Preaching, or in a i>ocv r maicc of outward Pomp or State in living ? Was it with the breadth of a Caftbck ? Or the fat of a good Preferment ? No : Thcfe would have been to Paul, as Saul's Armour to David. Why, with what then was it ? He tells you, 2 Cor. 6. 4, 6, J* by Purenejs, by Knowledge by the Power of God. Te are Witncffes, and God alfo £>s coitos

lit} &>cai6)S 'Z) CLf/£i/.T5?G& bowholily, andjuftly, and unblameably vpe behaved our [elves, & 7 c. 1 Thef. 2. 10. I, this was the Credit of the Gofpel, the Honour of their Perfons, the Crown of their Miniftry, through which, as mean as they feemed, yet 2 Cor. 8. 2-. they were the very Glory of Chrift. This Plate with miT7 V?1p H'Tinefs to the Lord, on the Prieils Fore.head is, UHpH 1U the holy Crown, which adds Majdty to Himfelf, and Miniftry. As

on

on the contrary unholy and unworthy defilements difhonour this holy Crown^ and caft it to the Ground. When Ephraim [peaks tremblings he exalts himflf in Jfrael , but when he offends in Baal, ho. dies, Hof. 13. j. The like may 1 fay of a Minifter, let him but hold up his Holinefs, and then he will be fure to exalt himfelf in the true Ifrael of God, and even to others in his Mini/hy, he may fpeaj^ trembling : But offend in Baal once, in fin, efpecially if foul, and that made a Lord and Idol of, (as Baal was all that) and then he dies for it ? and if he died only, lefs weeping would ferve for that Funeral : But alack, the power and luftre of his Miniftry often dieth with him, yea, and too often is buried before him. Yea, fo Holy is God, and fo jealous of the purity of his Minifkrsand ordinances, that Repentance (which as it were annihilates fin in others) fcarce wipes off former foul fins fo far, as to leave the Man fit for the Mini-flry. Thu> the falfe Prophet's icars flick by him long, Zech. 13. 6* And Levites once Idolatrous, prove after irregular, Ezeh^ calVm in loc. 44.10, ir, 12, 13. Ceteris quidem non imputaturquotes fuerunt amequam facro lavacro renafcerentur (as he in St. Auftins life) Erafmus. Its not imputed to others what they were before Baprifm, but of a Biuhop Paul requires, that he mould have a good Report of 1 Tim. 5.7, them that are without: And it was a part of St. Auflitfs commendation in the fame Author, that Talis erat quum ipfe [oris efiet, ut ab his qui intus erant vir bonus haberi poffet in fuo quidem genere. A foul (lain may not wholly make the Stuff unfit for ordinary ufe, but it will from its being ever fit for the PriefVs Epbod. A fometimcs-icandalous (inner may prove an emi- * Courterans nentChridian i but it's a queftion whether fuch an onemay in mayhegood ordinary courfe, though converted, be fit to be chofen for a p^xWirpc-Minifter. And therefore in all thefe refpe&s, on the Priefis fore- nitenti & con-headtet there be Holinefs to the Lord. And thus I have difpafch- veitite, See ed the firft particular Quid, what is exprefted and required, it's' H r lfl "» CoUnc .

tt r r of Trent./-. ,

Holinejs. 8o8# r

2. The fecond is, Vbi, where this Holinefs is to be fought and found. And that's faid to be on the forefront of his Miter, ver. 37. and on his Forehead) ver. 38. That is, 1. In his outward holy Miniilrations, if without Superftition. And, 2. In his outward ordinary Carriage and Behaviour, if without Af» -fexftatiom Befides the inward feal and ftamp upon the Heart, the outward badg and imprefs even on ike Fore head mail be Holinefs te.the Lord, .

1 .j In .-

*43* , SERM. XXIV.

i. In his holy outward Adminiftrations. Thus the Priefls had a haver to wajh in, when they went into the Tabernacle, that they died not, Exod.30. 18, .19,20. It was death to come to the Altar, if they did not rirlt go to the Laver of the Blood of Chrili to have themfclves and fervices eleanfed *, fo unlets they came in an outward cleaning ; Yes, you will fay, but that was Legal and therefore abolifhed. Yes, but fo as to hold out an Evangelical not only inward, but alfo outward Hdinefi in out Sacrifices and Services.

Which as they are more Spiritual: (and therefore away with the Papifts theatrical, mimical Mafs, and that other Mafs of their fuperftitious idolatrous fervices and Ceremonies, as numerous and as carnal and by them made as mystical, as ever were Jewifh ordinances, as Durand's unreafonable Rationale mani-tdh.)

So it's pity they (hould be looked at as kfs Holy, or ufed with kfs inward intention or outward holy reverence and comlinefr. And therefore in the defcription of the Church of the Gofpel, it is forbidden the Evangelical Levite in his miniftration to wear Woollen, or to gird himfelf with any thing that caufehficeat, Ezek. 44. 17, 18. Not as though a Miniiter's Coat mult needs be like * John Baptifi's of Camels hair, and not of Woolly nor that it were unlawful for him to five at at his work : But to hold out not only inward, but alfo outward purity and holinefs, that his Mini/tring, G ft ires, Garments, Actions mould be, though not Myftically or Sacramentally hph holy (as the Ceremonies of the Law were, but ours, as the Rev rend Prelates of our Church determine, are not) yet at lealt hpczsptzsitii that is, every way in a reverend and comely tuTaf/a and 'ivj^u/uucvvti becoming the HoUnefs of God's Prefence and Ordinance. Holinefs becomes thy Houfie fir ever^ Pfal. 93. 5. And if for ever, then even fince Jerufalem's Temple hath been down. God hath not been without his Houfe, though not {i\ch an one as that was j and wherever it be , Holinefs doth, and will become it fir ever. For this purpofe it was that in Jcrufalem of old the Dung g-tte was removed from the Temple as far as could be, as Junius hath well obllrvcd upon Nehe. 2. 13. I grant a great difference between that Temple and ours s yet rux f > great, but that this will, ["conceive, be a good confequence. If the Jew-ifl; Temple mult not be near the Dung-gate, then fare it's no rea-ion Chat Cbriftian Temples (hou'd be made Vung-hills, unbecoming

coming the Prefence of God and his People. Ours at Jaft be-gins to be Repaired, which I have often both in publick and private defired, but now I further wi(h, that the Poor do not pay dear for it. God would have his Sacrifices brought,but not his Altar (through the Sacrificed oppreflion ) covered with the tears of the Ptf0r,Mal. 2.13. I defire that the Church may be repaired : But I mould be forry to fee the Tears of the Poor tempering the Morter of it * or Mofes to fave his purfe hindring Aaron in his holy Miniftrations on his Fore-head to have engraven Ho-linefs to the Lord.

2. And on the Forehead too, in regard of his outward holy behaviour and carriage. If in better Times Holinefs mould be on the Souldier's Horfe- bridles ■> Zee. 14.20. then in the very worft, at leaft on Aaron*s Forehead there mould be Holinefs to the Lord. If a comely iv^vjjljuxtvvii be required in the outward behaviour of all Chriftians, much more a reverend &}4G><nJvH in Jviinifters carriages. Paul's Nn<paA/ov, o&xppova, Kdir/uov, /umid W(T«s GtyivoTHTOS, Vigilant^ Sober ', of good Behaviour , with all \

Gravity, 1 Tim. 3. 2, 4. cometh up to this holy amiable Gravity in a Minifter, which may either win Love, or command Reverence. Thus our Saviour's Sweetnefs allured, and John Bap' tifts Gravity made even an Herod fear. A Minifter's care mould be to have a fit mixture of both, that others frowardnete may be fweetned by his amiablenefs, and yet that the leaft wantonnefs might blufh under iuch a Chriftian Catos eye. It was his advice, Vt plebecuU afpetium fugiat, vel coram plebe fe tanquam myflerium adhibeat: He would have him either not feen, or at leaft that feen in him by the worft, which may either win them, or awe them. One required fuch a Sagacity in a Minifter, that Mr. M4yhurf> (hould make him pick^an ufe out of his hearersForeheadibut I mould think fuch Sanctity even in outward carriage were more neceflk-ry, that the beholder might read a Lecture of Holinefs in his Forehead*

In a word, this requireth and implieth fuch an holy Boldnefs, as not to be afhamed of an holy Way, but therein to have a Foreheads long as Holinefs is engraven on it. As alfo a greater forwardnefs both with word and prefence to check fin in whom they fee it, more than others may, as having, befides a common Chriftian's boldnefs and zeal,the advantage of a Minifter'sCalling, to bear them out in it. And therefore to conclude this > It's for others to ftand aloft with Adultery, Drunkennefs, Blafphe-

Iii my

>

4J S SERM. XXIV

my pinned on their Fore-heads •, not for thofe that in thefe places (as the Prophets of old, 2 Cbron. 24. 20.) jland above God's ?eo* pie. Let Drunkennefs be read in other Men's misngured Copper-faces, but Aaron s Frmtlet mud be a plate of Gold with this irigravure, Holinefs to the Lord.

3. There, but Ingraven there lif^e the graving of a Signet.

Scrtptur* c'a- This is the third particular, which Ggnifieth not only the Clear-

r*, dtfimtfa, ne f s 0 f me Character, (To the Cbaldee) but alfo the depth of the

Sculpture. And this for two Caufes, 1. To fink deep againft

Hypocrifie. 2. To laftlong againit Ap< ftacy.

1. Ingraven to fwk^deep, through the Fore-head into the Head, yea, and Heart too. The Holinefs which a Mmifter mutt ex-

M*t+%& p r efs, mull not be a bare out-fide Fore-head-paint of Pharifaical hypocrifie, or Friar-like humility, or Pope's holinefs forfooth. F©r fo indeed Rome's high Prieit, when in his Pontiricalibus, would have that title like another Aaron on his Fore-head, Holinefs to the Lord* But St. John unmasks the Whore, and (hew-eth you her true Frontlet,R«>f/.i7-5'0» her Fore-head was a Name * written.Myftery f if Holinefs,yet in a Myftery) but in plain terms as

followeth, Babylon thegreaty the Mother of Hsrlots> and ^boml-nations of the Earth. But not fo with the genuine So^s of Aaron: His Garments were not only of Embroidered , which hath only a fair outfide, but alio of cunning »w\, o: ich, they fay, that both fides were alike: HAincjs on the Fore.be td y but fo ingraven, that it may reach even that which is :*itbw> nay, it mould begin there firn\ and iov-k out cn'y in ontv>- H holy demeanour. Thus ingraven to iirk deep, ag^nft Ii/po-crifie.

2. And again Ingraven-, tolaft long, to be tlxayt ^1 his Fore-beady ver. 38. againft Apoftacy. Paint is foon rubbed orfj puc Ingravure is longer in wearing out, rhough i were longer, and it may be, brake Come Tools in gctthu ii. O^r-nan, precocity in this kind hath ever been dangerous ro the Church, foon ripe, Jocn rotten* Some Preachers have Deeti Christian Htr,*-genes's-> Men when Children, but Children ever after. S r. j fo hafiy, that they cannot Hay the time of Engraving and PolTfli* ing. A little Painting or warning over with the Name, rathe* than the Leaning of a year or two's-continuance in the 17-ii-verfity, fits too many for the Country, which would haw been too deip, they think, if they had ftayed longer i like the plain Coumiy-man, that carried his Son to hlelanQbon to have him

made

made 3 preacher, but if he might not carry him back again with him a day or two after fully accomplifhed, he couJd not (lay longer tuning of the infhrument. But what comes of it? too often difcords in the Church of Chrift.Ordinarily it comes to this, that either they make warn- way of preaching, and fo their &r-mons are as (hallow as themfelves, or elfe at firft get on fome SauVs armour ( in another's borrowed paines) which after fuch levis armature milites cannot go in, winding up the firing to fo high a peg, as it cracks ere long, as not long fince fomewhere fid experience hath teftified.To prevent this Paul puts by a Neo'cpuTgH a Novice* from holy orders, iTim.3.6. as for other things, fo fo r profeifion and grace efpecially. Not that I dare with them Micah ■!•*]. JiraitenGodsfpirit, or hinder him to breath, when and where he pleafeth,and fometimes to ripen fome extraordinarily : but onlv I add that every one is not a Cyprian, in whom tritura femetttem prtvtmty vindemia palmitem, poma radicem, as PdHtm his Deacon foeaks of him in his life, for he adds illefuit primtrs, & putoflus exemplo, plus fide pojfe quam tempore promo-vere. Sure I am, it's via tuta to itay a graving time for learning and godlinefs,and not to content our (elves with a paint of either. The one willlaft long, whilft the other ere long will wear oif. Time hath feen fome hot-fpurs run out of breath, and the world hath (hewn, whom preferments have choaked and taken off. It hath been no wonder to hear of the Vine and Olive-tree y when once they come to bear rule over other trees^to lofe their former fatnefs and fwetnefs : but the more to blame,they who, when they have better helps and tools, lefs work is done, or lefs exadtly. Good in-graving at rlrft would help all this, and when God's Law is .within Chrijis heart, Pfal. 40. 8. it was fuch a lading deep fountain there, as made him grow upon his work, and ( as Divines have cartwr. obferved out of the courfe of the Gofpel ) to have been more fre- norm, in querit in preaching toward the end of his* Miniftry : and well he Luke l 9* 4 ?' might, he being that \Jtone of which God faid, Zecb*$:p. Behold I will engrave the engraving thereof* On our blefled High-prieft's forehead was thus deeply ingraven, Holinejfe to the Lord* Thus in thefe-three particulars we have feen that holindle muft be graven on Aaron's forehead.

4. But the fourth mud needs be added 7Yl!T7 t2Hp Holinef}, and thus ingraven > but to the Lordand his glory, not feemifig hplinefs for my profit, like a Jefuitical holinefie, ?x\ excellent pageant, out of which they fuck no fmall advantage Nor for my

Iii 2 credit,

Telagii) virt, credit, like Telagius, who they fay was a ftrid: feeming-holy ut audioifanttt man ^ t0 gj ve the better credit to his Doctrine, and Herefie. Such ^roflatchrt- are but rightly called Idol-mepherds, that do nothing bur only Atani. Augu- as Idols ferve to be adored i or if active, but like him, that fobrius itin. 3. difec- acceflit ad evertendam Rtmpub. But fuch unfaithful (kwards muft car- ment, & one ^ gj ve an 2CCOunt of their ftewardfhip,who will (hare flakes 7/fam'jkuteum with their Lord, Jet down fifty for their Lord, and fifty for them-qtiino-wuntlo-felves \ or if an hundred, if their Lord hath eighty, he is well, c/uuaturbonttm DU t at leaf! they will have twenty , Luke i<5. 6, 7. Nay, but let ac prAdtcan- q Q( ^ ^ zye a ]j^ j et our m ouths ever fay, non nobis Vomine, non

Ibid. cmT." ^tf, vea ^ et Varan's forehead ever fay fantlitos Jehovah, hollnefs Alexander de *° f ^ e Lord>Ukz as the Roman Conquerors in their triumphs were Mtx. lib. 6. wont to go up to the Capitol and there to offer up their trium-cap. 6. phant Crowns and Garlands to Jupiter Ctfitolinus : Even fo we

Presbyters with thofe twenty four, Rev. 4. 10, n. fliould take off our crowns from off our own heads, and caft them before the throne at Chrifisfeet faying , Thou art worthy 0 Lord to receive gh' ry and honour and power \ for thou hajl created all things, and for thy fleafure they are and &ere created : which place C. a lapide upon it fitly parallels with my Text: for whilft an humble Minilter of Chrift freely and heartily acknowledged! and faith,my Minifterial dignity andfan£tity,my holy doctrine, lite and fruit of both, all is from thee, and all mull be to thee '•> and therefore I throw down my crown at thy feet, and fay, thou art worthy, See, It is all one with Aaron to come forth with this ingraven clearly on his forehead, Santtitas Jehov£, holinefs to the Lord* So we have the finis cui.

5. m The laft particular is the finis cujus gratia, and that is the peoples benefit, verf.^%. Holinefs mult be on Aaron's forehead, that the peoples holy offerings might be accepted, and the iniquities ofthem pardoned \ for what I have been all this while fpeaking of Minifiers faults and duties, it hath not been to difcover a Noah's % frame-, that a Cham might laugh j not to difplay the Preacher's b!cmi(hes, that a profane hearer might point and flear and fay, I there's an hole in the PriejFs coat > But rather out of the h'rgh-Prieft's frontlet that thou mayeft pick or find rather one in thine own. Holintfs In the Vritfts forehead faith,that there is unbolinefs in the peoples very beft facrifice. Chritt our Piieft had need be the hsrnb without fpot to expiate the blernimes of our bell duties i and his fervants the Minifkrs need proportionably be themon 3 bely in heart and/wfotf^that they may lift up purer hands iot a polluted

people b

people S as the Levites of old were given to Ifrael, to mafy atonement for them, that there might be no-plague among them, when they, come to the Sancluary, Numb. 8. ip. And therefore it fhould be an Item both to the peopki that, mud the Priefi be holy, then fure they had need be humble, for this tells them that thty are unhzly. Jofhuas rags were the peoples tins more than his own, Zfc/^.3.3. See Lapde i» and Aarons holy crown holds out, as what holinefs fhould be in l°w»» him, fowhat unholineffe is in his people, and therefore let them be bumble.

And wit hall let Aaron and h'vsfons be eareful that their holinefs may be to the Lord and his praifei foforhis^^, and their help, not to expiate their fins., that's Chriit's : but by their holy life to be their better example, by their holy doctrine to be their better inftru&ion, by their more holy prayers better to prevail with God for pardon of their fins and acceptance of their duties and iervices. And thus ever on Aarons forehead, on the Minifters not only heart, but alfo outward adminijhations and carriages let not pomp or learning fo much, as holinefs bcftamped and ingraven, even to fink^deep, and I aft long, that all may be to the Lordamd his praife, and for his people and their benefit.

And now for clofe > as Gregory in the end of his Paftoral once faid, f© I in the end of my Sermon, Pulcbrum depinxi paftorem piclor fidw, I have endeavoured to prefcnt you with a poor portraiture of an holy Miniltcr, which I muft contefs I my felf cannot attain to > and therefore if any faults have been pointed at, I have therein defired either to mark, or at lead to w<trn my (elf rather than any other. Not that Minifters faults may nor be fpoken againft : for the Prophet, Zechary when he comes to fr eak otzfoolifk fbepberd, he puts a Jed Far jgogicum to it J 7'1tf n>TT> cap. 11.15. to exprefs, ( as Brixiaiws hath obferved ) that if the Jhepherd be a fool, he is 2, fool of all fools : and therefore Bernard is not to be blamed for being fo bold and plain with Pop^ Eugeniuf^ himfelf, htc, hicnonparcotibi, utparcat V>us> In this matter I'l not fpare thee, that Gcd may : But yet when I fee buffed Conftantine in the Counfel of Nice drawing a vail over the Bifnops blemimes, I would not in this profane faffing z& withdraw the curtain toexpofe * hem to a MichaPs eye. You > tint by, though in place, is yet wifhed not to rebukf an Elder, but . • intreat him as a Father, and the younger men as brethren, 1 Tim. 5. i» And therefore for clofe, Reverend Fathers and Brethren, furTer a younger timothy to do his office, even to/«fr^i* wind beieecn all

his

his Seniors as Fathers? and his Juniors as Brethren, and to charge himfelf efpecially, that wc all of us would labour firft to get Holinefs into the heart, and then to exprefs it fo in out outward Minijirations and Carriages? that all that look on may (ee and read in Aaronh Fore-head ingraven 7"0rV? WS]*, SanUum Domino, Holinefs to the Lord*

And what rcmaineth now ? But that after I have thus be-fought you, all of us now humbly befeech the Lord, that He would pleafe to fanftifie his own Name-, and further his Service by his Servants Holineis.

Now therefore mod Holy, Holy, Hc'y, BldTed Lord God, fo fit and furnim (we pray thee^) thinec. n Tribe with fuch outward Liberty, and Maintenance, an* Honour , but efpecially with thine own Saving Grace in the/ hearts, that thy Priefts may he clothed with Righteoufnefs , and that on their very Fort-heads all may read Holinefs? and that not for themfclves and their own advantage, but to thee, OLord, and thy Glory? that even this Holy Crown? though we do not debate it by casing it on the Ground unworthily, yet we may ever be moft willing to cafi. it at thy Feet humbly > and both here on Earth, and for ever in jR<?veJ,4. io, Heaven, fay and fing heartily, ihou art worthy- OLord? to re-n. ceive Glory and Honour? and Power? for thou ha[l Created all things?

and for thy Pieafure they are and were Created* An* I therefore, Rrtd. j. 13. Blejpng? and Honour, and Glory, and Power? he unto Him thai fitteth on the Throne , and unto the Lamb for ever and ever* Amen*

*

Titi Dcmine Jefu.

SER-

r —^

445

sermon xxv. sagas

_ ^^^ » • Tnennial Vi-

sitation at Bo-

MA T ^ T> /5W, he being

A A # j, i j 4 t h ere preknt'*

I**/* ftfe 84k of the Earth: But if the Salt have loll , r

---- J - J * Her faltnefs,

* his favour* wherewith fh all it be faked* It is thence- what on be forth %ood for notl underfoot of Men.

/erf £ £<W /^ nothing* hut to be caH out* and troden falt , ed therc ;,

PRemife but from the firft Verfe, that our Saviour fpake thefe words to his Difciples , and in them (if not only,, yet) efpecially to his Minifters, and fo in them you may obferve thefe three particulars. i. The dignity^ utility, neceffity of their Miniftry Metaphorically expreiTed in the firft words ? 'y/x^Ts i?t to ocAocs I s yw. You are the Salt of the Earth*

2. A Taint or Defect therein fuppofed i in the next, kocv JV to kKcls jjiapccvtiy : But if the Salt have left his favour.

3. Grave & horrihile judicium^ a* Calvin calls it, a mod heavy Sentence of a molt horrible Judgment againft fuch denounced, as being,

Fir/}, Moft hopekfsand irreroverable in thofe words, ev Tin aAicdw^oti, Wberewhh Jhall it be faked ?

Secondly, Moft ufelefs and unprofitable, in thole h% iJ^Xv l%yet \t\. It'^ i hencefottb good for nothing.

Thirdly, Moft rejeel meous and contemptible \ in the laft, h fjrf\ %%wwm ?f& it, K<y7a7nxTe^ai utto t£v oLvbpeoir&v* but. to be caft out and troden under-foot of Men.

A word fpoken to the Apoitlei themfelves, and therefore may *h oc opercuh be to the highelt Officers in the Houfe of t God : So that Salme- ttprntimfvie-ron's collection from that Claufc [ Wherewith Jhall it befalted? ] f*&■**!«*+' viz. That th^ir Prelates ( as fuch ) may neither be inflruded f^Ufot ""' ' nor corrected ( baudfaliuntur ) favouveth only of * Popifii Ty- Noukicejfrons rannyi otherwjfe is infivid-, and (as Sfanhem addsy in regard HctntU dat*% of them ominous, portending according to t{ie tenure of the fcf*4P*''*****-Text, that they are irrecoverably unfivoury. Whatever theirs Ulnmtnauo* do, ours will challenge no fuch Exemption, nor did theirs in &c, Calvin,

former

* In tiWts de conftderattone ad Eugtntum : hie nan f stream tibi utparcat Dffts, lib, 4.

Cajetan. Bru-genfis.

Spanhem.

VirtHtem jt^ 7/tile m, officio, Anahgd. Ouod Sal. Carat* Adag.

SERM, XXV\

former Times. Or elfe Bernard much tranfgrcfilid, that, when but an Abbot,cou\d fo barely propound fo many things to a Pope's con(ideration> * and Stella fiuce, who, though but a Minorite, yet in his Comments upon the parallel place in Luke (Chap. 14. 34 ) even ponders the chiefeti of their then Spanifh Clergy. But I here profefs my felf to have neither their Ability nor other titnefs for fuch a Task » and it is I hope here needlefs, feeing our reverend Diocefan comes now this fecond time, either to cure or caft out our unfavoury Salt, as he did fome of it the laft time.

And therefore, right Reverend, I being at this time appointed to be your Mouth, and fo to fpeak for you and not to you > pkafe you to lend your favourable Patience, whilft in God's Name and yours, I fpeak not fo much to the reft of my Erethren of the Clerey, as to my felf the moft infipid of many j and that Verbum din in diefuo, afiafonable word in a fit time , when much fpeech is of an inquiry to be made after fcandalous Mini-fters, as Co much unfavoury Salt to be caft out by others. By your care, and God's bkfling upon his own Word, that work may be either furthered or prevented, that when th p yfee\ fur Iniquity^ they may find none, whilft we all bear and fear* Hear that we are the Salt of the Earth, and fear the lofing of 'our favour, left being profitable for nothing, wc be caft out by God, and troden under foot of Men*

I. I begin with the firft part in the firft words, Ton arc the Salt of the Earth.

c Y/A*?s,you])> That is* you Apoftles, and (referving to you your peculiar) in you, all you Minifters,

Are] many of you really are, and all of you (even Judas him-felf ) by your Calling fhould be : But what > c, A\as, Salf\* No Popifli Prieft, I hope, will Tranfubflantiate himfelf, as Lot's Wife, into a Pillar of Salt, becaufe of this phrafe, as they will do the Bread and Wine into Chrift's Body and Blood upon a like ex-preflion. It's Propofitio impropria difparati de difparato, and holds out a Similitude, that what Salt is and doth to FJefh and other Food, that the Miniftry is: To what ?

The laft word tvis yvfs tells you, you are the Salt of the Earth i" which is the fame with that in the following Compa-rifon, of their being the Light of the World , (that is) of all the Earth, and whole World i in which (as Chryfoftom obferves, and others after him) was the Apoftles Prerogative, whofeEpif-copacy was Oecumenical, fent to feajon and enlighten the whole

World

World, Mat. 28. ip. when .Prophets only to Paleftina, and other Minifters now to their Plats and Angles. But take the Minifters in general i fo it's the Salt of the Earth now, as the Apoftles (our Saviour here faith) were then. Not fo much in regard of their Perfons as their Office, §)u<e verhi propria, Sec. As Chemnitim faith, that being transferred to them, which was proper to the Word \ they by reafon of it, and it by reafon of Jefa Chrift held out in it, who as he is.the true Light that lighten? every one that comes into the World, John f* p. So he is the true Salt of the vbole Earth h which, as of old, had quickly grown corrupt, Gen. 6- 12. So having been rotting ever fince, is now grown far more unfavoury : for if we, as Minifters, are the Salt of the Earth, it followeth that the whole Earth is but an unfavoury Lump, that of it felf, without us, wants feafoning: So that although fome of us (hould lofe our favour, we have but left that which they want s and therefore they may pity us, as being like to them in our fin. But if otherwise we be the Salt of the Earth, they (hould honour and reverence us being far above them in our(9$ce.ThatComparifon(as Parens obfervesjholds forth Officium & Officii dignitatem, as well our Dignity as our Duty.

Firft, I fay, the Minifters dignity and worth, becaufe withall its profitable and neceflary ufe. It's the fait of the eartfamd when our Saviour in the next verfe adds the light of the world s could he have faid any thing more to be efteemed,as more ufeful and necef-fary, than light and fait ? If you fay bread* they break it too* But I cannot follow thole other comparifons: This of fait is fuf-flcient, quo nihil utilius, faith the Proverb, fine quo vita humana Sole ^f^ e nine quit degere, without which man cannot live, faith Pliny 1 Not RhodigitT'/, <? keep houfe in time of peace, nor hold out liege in time of war , c. 1. Pj.in.V3u of which the pooreft,that have leaft,will have a little,and all fome; c. 7. ufeful to all, and fo prized by all, that the fpilling of it with fome is fuperftitioufly ominous, and Homer cm give it no Jefs than Qiiov, Divine, for its Epithet, they ufing ( as Plutarch 0b-ferves ) to honour fuch things as were of general and necelTary sympof, L $. ufe with the title of Divinity* Divines we are by our calling, and c ' I0 * if we be but our felves ( the fait of the earth ) as necelTary as they that are called the fhields of it: fine quo ( faith Auftinoiout Mi-niftry ) mn pojfunt homines vel fieri vel vivere Chriftiani, without *f a k 47# 9% which we can as little be, or live Chriftians, as Pliny fold with-*^' 1 *^* out fait we can live men *> fo that take it away, and you take fait offo'th' board, and bread out of the houfe, mdhorfman and iQngs 2, 12,

K k k chariot

S E R. M. XXIV

clum 1 * out of the campy even rfie Sun and light out of heaven : and what then but fames & fttor, unfavourincTs and famine, and darknefs and confulion would be left behind }

Let not therefore our people grudge us our double Honour, V' e * i l3i». $. 17. by whom they have fach a multiplied and univer-

sal bit fling.

Of Repute and Refpedh Let not us be to you as unfavowry y unit fs you love your own unfavourinefs. Miniilers that are fait of the earth mould not be as fale empta mancipia, likerefufe (luff, as they are ufually efleemed by the infipid earth-worm, qui centum my jias cwrto centuffe licetur. To fiill this fait, let it ever be omi-nous, becaufe it will never be fuperjlitious. SaUria d'ttt* Of Maintenance : itwefeafon you, its but right that you feed V i& Ancus us . ]f Salary, as P/i«v fheweth, hath its name from fait, then ^odlTftl^n here Specially by all right its due to it:

ZngidnoMJit. From the poor, who of this feafoning may have as great a (hare Biin.«ft prim, as the rich :

And from the rich, whofe greatefl dainties without this fait will be but like Job''s white of an egg, cay. 6. 6* and greateft eftates and honours but like Jericho''s tall palm-trees, which grow upon barren earth, and by bad waters, as long zsElifha's fait is not cafi Htto them, 2 King* 2. ip, dec. whatever your fare is, it will ne-"pfal. io£. j 5. ver make good chear : fat bodies^ but leanejs will be fent into the foul, as long as there's neither bread nor fait on the board, nor word to blefs it, and no Miniller to fay grace to it. %/fe^ But it may be we fhould in both thefe refpecls have more otour

own, if we were more our felves y and that is, the jalt of the earth : Not Frefhmen from the Univeriity,which of late have grown bar— Omnis Ucw, m /, a s Naturalifts tell us the earth,where/a/f pits are-ufually b : tnqxofalrepe- ^ Qr jyi ec hanicks f rom t he Loom or Lail, infipid infulfe animals, ^Ihrtluegtlntt <]uibus anima e[i profile, utfuibus, whofe fouls are only as fait Plin. to keep their bodies from (linking, whilfl they can feafon neither

Such young themfelves nor others with either wifdom, or grace, and yet of Phyfiaans in- tne f e we have too great a fprinkling : like Varros falt,which he Church have ^h * n ^ ome P arts u P on tne Rhine in his time the country people ncedofane.v made ex lignorum quorundam combujiis carbonibw. And fo here, Church-yard. ca rbo qucque in falem vertitur. It were well if Colliers prove not PlmJ/^31. s a i ters% As clothes that are fofpotted and fpoiled,as that they will not take any other colour, are ufually dyed black j which hides the fpots > but burns the cloth* fo too otten in the Church, when men are fo blemifhedin body, mind, carriage as that they

are

arc fit for no other employment, they are by their parents or friends or themfelves dyed blacky : for fuch-coloured fait Tbeopra-ftut fpeaks of, but it is unfavoury^s fuch are whilft they {lain the cloth and defile the Priefibood. But I would be fait not to fret, but tofeafon rather.

2. And therefore I pafson from our Dignity, which fuch dishonour, to our Duty, which I defire we may all make confcience of, which this comparifon of the fait alfo puts us in mind of, and that in two particulars. 1. What we are to be in our felves. 2. And what to others. And in both, as we go along, we (hall note the contrary unfavourinefs, when the fait hatblofi itsJavour y which is the fecond part of the Text, that when we come to it, we may the lefs infill on it.

1. And firft what we are to be in our felves : if fait to others, then its prefuppofed we muft be feafoned and favoury our felves : Have fait iveaufoTs in your felves-) faith our Saviour, Mar j^p. 50. have if and keep it, for the Verb 'iygm there ilgnifieth both : and this in yourfelvesy as ever you would featon others, for nil dat quod non babet. There mud be Oyl in the Veffel or elfe it will not fhine long in the Lamp, Mat. 2 5. 4. There muft be waters in our own Ciftems, yea living, running waters in our own JVeU, if we would have them run over fo, as that our fountains be difperfed abroad, and rivers of waters in the ftreets, Prov. 5.15,16. Ezra that ready Scribe herein writes us a perfedt copy, who prepared his heart firft tofeel^tbe Law of the Lord , and then fecondly to do it > and then thirdly to teach it, Cap.j. 10. This, this is refiijfima methodus concionandi, the right method of Preaching, with the Priefts in the Law to have a Sea, in which they firft wajh themfelves, as well as Lavers, in which afterward they wajh the fa-orifices h which we (hould labour to offer up as an holy and fweet fmelling favour to God inCbrifl ( Rom. 15. i<5 ) wajhed in the Laver i but then we our felves firft (hould be wajhed in the Sea of ■Chud's bloud : falted with fait, Mark 9. 49. And therefore we had need have the fait of wifdom and grace, of integrity and in-corruption in our felves > be our felves favoury if ever we would feafon them.

And therefore on the contrary, as our Saviour in that place elegantly exprelTeth it oAots ctvccXov yivi'mt, the Salt is unfalted* The Minifter is not himfclf, if become either infipid or infulfe. Infipid, having no favour of grace, his fpirit in regard of any

Kkk 2 fpiritual

Fphituailife dry, ari J. But U there anytafle in fuch a white of an

Especially if withall infulfe and of an uyifavnury fpirit, qui era" pitlam olety that finells ftrongof vomits avd drunkenmfiy and un-deannefi, asfome did of old, If.ri. 28.8. and fuch filth i not fwept wholly out of the houfeof God to this d y. But I fpare your cars in not natneing that, with which too many pollute both themfelves and all beholders eyes. liConftamine in that Councd would cover fuch filth with his robe, I may wiT in this Synod with (ilence j and only add with Bernard, fpeaking nf the great multitudes of fcandalous Clerks in his time, al : tiding to that Ifai. 9.3. Mnltiplicafil gentem^fed non mjgnificajii Utitiam, Lord Je-fuSj by multitudes ot fuch thy retinue is increafed, but thy Name is no way magnified, nor thy people feafixed, btcaufe they have not fit in themfelves, which was the firft part of their duty, but not all.

2. For in that they are the fait of the earth, it's required that they fliould have To much favour in themfelves, as whereby they may feafo* others, f And therefore Cbryfiftom very fitly obferves that the graces, which in the foregoing part of the Chapter he commends to his Difciples, were fuch as were of common ufe, by which not only we are good, but are means to makeotbers better: Gods Deputies, and in this like him, in being good and doinggood> Pfal. up»68. ) Oyl\ not only in the V^el^ but fo as to jhine forth in the Lamp to othersi Water., not only in the Cijiern or Well, but fo as-to pour forth Rivers in the Jireets, as Theopbylafi rightly pjraphrafeth this expreflion, when he faith, a Miniiter ( that muit be the fait of the ear h, ) mult be i {jlovov Kxuiets ot/j.{-7tx@K aMoc koc) ccAAors <ueTaJ\o77H.os ayawcf'nrr©^, as Paul fpeaks in (another cafe, 1 7iw 6- 17 18. not only rich themfelves, but fo as to be rich in good works, ivfAVrnfiorvs Ko/v&w-kss ready to difiribute, willing and. able to communicate: Not only Men-, but Fathers to beget others to God after their own like-nefs: notonely living flones^ but Builders to edify and build up others ajpiritual boufe to God: Pipes not to keep the water they receive from the fountain in themfelves,but to convey it to empty Cittern? : Light in the next verfe, not only bright in it felf, but fo as to make others fee : Salt in this, ut falfi intus fmt^ & etiam alios faliant, as Ga/iiflexprefTeth it, to be as favoury themfelves, fo tofeafon their people. And this- two wayes-, both in ///*and dtiftrine i both (hould be edifying, both feafoning.

And

And here now for both, viz* Wherein Chrift meaneth chat Movah exempt (hould be like fait . When he calicth us the fait of the earth, we ? l ° ^ oitri -muft not think he means in trie wonc feme, that as [alt makes Mam. Dotfri-the earth barren-> Co they (hould their hearers > which yet too ms puritan, many do. Its ( fure ) in fome good effect and property otfalt in v ^ tnternta-which he makes the comparHbn^and now for it we mull not have *f • Dc ~ reference to what Poets in their fancies, or Philologies in their dnndo -mo-Hieroglyphicks, or Philofophers in their difputes, or Phyficians rumbonitat*. in therr receipts, or what fome Divines in their Friar-like allufi- ^dtficando, ons will fuggeft, that fait in its whicenefs commends to us the Maidonat ' candour that (hould be in Minifters i or becaufe its made the emblem o\ Hofpita'ity and Love, that therefore they (hould be loving and hofpitable i it durable, and therefore they conftant > it obvious.which every one hath ufe of, the poor as well as the rich, and that therefore Minifters (hould be equally facile and loving to all,yea to fpend themfclves for their peoples good,as the fait doth it felf on the meat k feafons, and almo(t a (core more of fuch like applications,which you (hall meet with in fome Poftillersand other Interpreters : which playing with Allegories is only the froth of wanton wits and vain hearts, the mifpenfe of time, and too often the leading of us quite away from the true meaning and under/landing of moft precious Scriptures, which, like fome windows, yield lefs light for fuch vain paintings. This be fure of, that Chrift here, in calling his Minifters the fait of the earth here, did not mean all that which deep Philofophers or learned Phyfi- pii n y/. ?.>.* cians can fay fait is good for, or Poets, or Criticks could refemble fait by : but what plain Fifher*men could underhand, and what in ordinary ufe fait was commonly known to be put to, and that is to the Jeafoning of things falted with it, and that is his plain meaning, that they in their life and do£trine (hould be, God therein as it were fprinkling the whole earth and body of mankind, which was in it felf a mod: unfavoury lump, with falt^ to feafon it with his faving knowledge and grace^ and thereby to make itfavoury and pleating to himftlf and his holy Angels and to whoever elfe favoured the things of God* So Bucer^ and after him Brugenfu plainly and (imply and genuinely, and ( I conceive) S le ^ on1 ' for the main, fully. But yet becaufe this fait will not fo feafon hI^™-]^ finners, unlefsit withalldo fomthing, which both goeth before, £v*«f 9 Cal-accompanieth, and followeth it, I think I (hall not either (ketch vin. the Allegory, or (train my Text, if I take Chrift's meaning to be, that his Difcipks are like fait in thefe five particulars > in its

biting^

biteing, healing, cleaning , feafoning, preferving nature and quality i all which are in a confcionable able Minifter's holy do-dtrine and life, and take up all from firft to lafr, which in his difpenfations and Miniftry he is appointed to, even fo to wound, and hea!,and cleanfe,and feafon the hearts of his people, as to pre-ferve them to immortality.

i. FirP, fait having in it much heat and acrimony, fearcheth and pierceth to the very midft of the fkfh, ( & fubigit tot am maf-fam ) and if it meet with a raw wound, or a putrid fore, bites Chryfoftom. ar, d makes all fmart : tSts yocp aAos Vpyov to c/^jae/v £, At^eiv tJjs xpevvxs. It's the proper work ct fait, to bite and caufe fmart \ and fo Coelius obferves out of Plutarcb,thzt fal & lens erant Romanis inter -s7ev6//x(X,that fait and Untiles were accounted as the bread of f now among the Romans*

Which is the very tirft £r^,which the Minifter as the Steward u4rguunt fee- of God's houfe, breaks to his people, whether by preaching the ***** & °P en - Law, which more harfhly frets, or the Goft>el y which more fweet-t^'nT* Me- ^ wounc * s > but both are/*/f,that Featctoeth to the very qnkh^zndi lanck be&ri- pierceth to the very heart, quovis gladio ancipiti ) (harper than any naisinwpa- twe-edgedfwordy and fuch fwords wound both wayes, and often //fl.Zuinglius. are w ie!ded with both hands, and therefore wound deeper, and

fair/lam'*™ y et not *° ^P as thc ^ or ^°f G °^ : that otner fword may be to

rttatts , quA the dividing a] under of joints and marrow : but this of the Wordy

tonus ?nundi only of the foul and Spirit to be K£/77Kos k,vbvfiviGZtov y Heb. 4. 12.

frtfenttjfima t0 (] t as ] u dge and Critickinthe inward tribunal of the heart,

mTdwatL and t0 tak . e cognizance of all privieft matters there. This is fait

rere, &c. indeed that fearcheth far, prices fome at the very heart more

Brentius. Lex kindly, Aft. 2. 37. and cuts others to the heart, and makes them

mordtcat r dfua rage more defperatly, Alls']. 54. And no wonder, feeing it was

TorfeXat'To*- f J ^ ^ at was a pptt e d ay.imis crudis to raw flefh, in the one place

mtnes aputre- befmeared with the blood of the Frophets^nd in the other yet reek-

'Jmepeccatt & ing with the blood of Chrift : And accordingly whilft the Word,

menu. Pareus. jjj^g fpiritual Dodrine, is fpiritually delivered (for Spirit p3iTeth,

where flefh fticketh ) our fins and Chrift's fuiferings,the doctrine

of Faith and Repentance, of felfdenial and mortification, of

cutting off right hands and plucking out of right eyes ( Mark 9. 43,

to 49.) is plainly and powerfully preached, and people told that

they mufl be falted with fuch unpleafing fait to h\fh and blood

here, or elfebe falted with fire, namely with unquenchable flames

rentat *>«^rv« hereafter, verf.49. This, this is fait, and in preaching this, Mi-

«(? ****** Zuin -nifters a ttfatty and good fait too, verf. 50. as here alfo in the Jim*. 6 Text

Text they are fo called, when called to exprefs Poverty of ftiriu Mourning, Mtekgeffe and fuch other graces in the former verfes. Which kind of doctrine is indeed as fretting fait to proud fkfh, invifa putrefcemi mundo, as Mufculvs expreifeth it.

And therefore no wonder, as Chryfoftom obferves, nor fhould we be difcouraged, if in our Miniilry we find the World fret, whillt our Word fmarts » it's a fign that it meets with raw corrupt flefo, and that it's good Salt: So that at once their corruption and the integrity of our Miniftry are difcovered together i (for if the Flefh be whole, though you fprinkle Salt on it, yet it (marts not) as Cbemnitim rightly obferves, that our Saviour having made mention of Revilings and Perjecutions, which they were likely to meet with, in the two foregoing Verfes, Mox fub-jicit quaft caufarn , prefently adds in this, Ton are the Salt of the Earth, as the Caufe or Occafion of it.

And therefore on the contrary, for this firft Particular, the Salt hath loft his favour, when the Preacher in his Miniihations,

1. Is wholly infipid, £0 Hat and dilute, without the leaft

JlavoTus* or Acrimony, or Spirit, or Strength, that it's alto- infehifoelinZ. gether not only toothlefs, but alfo to any right Palat wholly *tikmf*lfi. favourlefs: The Iron fo blunt as it will not enter though it (hike Cartw ' often, unlcfs it had more ftrength. Such kind of frequent Teachers Plutarch compares To7s ris Xv^xs zt^jwaJtTsoiv, iKoliov Precept moral, Si jLtd iyxlzrn •, to fuch as muff the Lamp oft, but put no Oyl pa§ ' * 6 ' to it. In fuch,according to the expreflion of the Text, the Salt puc^p&i without a Trope, properly and (imply Sal infatuatus eft, the Salt is become foolifh, as the Word fignifieth, in fuch ztch,u.u' foolijh Shepherds handling of it.

2. When he is too afTedted in preaching vain Froth of carnal Eloquence, humane Learning, Poftillers Conceits, Philofophers bare Morality, or the Schoolmens Divinity, who ufe to make Ariftotles Ethicks their Bible: But, Nomen hoc Philofophorum

d&monia non fugat, faid 'fertullian, this name of Philofophers Apologet. cdp % . difpoifeiTeth not Devils, nor will any fuch Philolophiiing feafon ^-Souls. The Apoftlcs,that were the Salt of the Earth (Paul tells ^ nouhif'' us) took another courfe in their Preaching, to feafon it. a/ #

3. When he is too bafe. When for fear or favour, profit or &v <po€«6ev--preferment he will claw and not bite, flatter, and daub with -ns zrpo$F*>Ts~-untempered Morter, and with them, 7^.30.10. only fpeak pla- T^y -&p<;cr/i-centia. But what is to adulterate, nay 5 to abjure the nature Kucrav vj-iZv of Salt, if this be not > As Sugar is called the Indian Salt in fcpoflpoTtf^,

Jibo- Qhryfifi.

Rbodiginiu, which is indeed Colore Sal, but Sapore Mel , as Stencbw faith : Sa/f only in Colour, but Howry w f<z/r> > and yet S*/gjr more like Salt, (for both cleanfej than thefe corrupt and corrupting Minitters, like this Salt the Text fpeaks of. Sal infulfum eft, qui principatum amat^ & qui increpare non audet t faith In Marc* 9. Jerom. He is unfavoury Salt, who, that he may have his better Fee, will apply Lenients to proud flefh, which calls for a Cor-rofivc. Such Trencher-Salts are too often foundjn Kings Courts, and great Men's Houfes. Eut God (in the Text) caft them out of his, as moll unfavoury. Salt, if it were good, (hould make even an Emperor's cut-finger frmrt. Objurga monies, & cornpe tolles , Contend with the Mountains, and let the higheft Hills bear thy Voice, was given in charge to the Prophets, Mic6. I. And the Apoftles, this Salt of the Earth (in the Text) took the likecourfe to feafon it, i KohocxAvovfn, i^Ge^TrcuoiTes, dtAV £znnJ4>ovfes,nof by clawing and flattering, but by pulling dovonof ftrong holds, and bringing every proud thought into Captivity, to the obedience of Chri(l, 2. Cor. 10.4, 5.

4. I might add, when either too negligently carelefs, or cruelly pitiful, or finfully indulgent h as Eli in his gentle breath, T)o no more fo my Sons, 1 Sam. 2. 23. Which was a fprinkling not of Salt, but of Sugar, a cafting Oyl rather than Water on the flame. When we are afhamed to make finners blufh i and Two on our felves, when we fhould make others bleed , Crude-lis htc mifericordia, this is cruel pity, which will rather let fuch rot, than make them fmart, fave the Salt, and not fave the Soul-Qflendh ran- A fault which is more ordinary, than the contrary extream of u* m excegi* too much Tartnefs, fas Learned Spanhemius judicioufly obferves) 7e% a JraTuf e ' becaufeour Saviour {peaks only of the Salts wanting faitnefs, tnfiitdospouui Mar}{<?. 50. Yet becaufe in the excefs of (harpnefsand harfh-ejuammmts nefs all may, and fome too often do offend > know we, that as AcrQsut plur- Salt bites and fmarts, Co

f Tf 1 ' ? arte > 2 . It cures and heals ', which was the fecond Particular of the

refemblance s namely, that as Salt after heals what before it

TheophyUain mzdefmart, (as we often fee in a cut-finger) it having S^/ra/juv

Marc, 57. swift ikhv iij (s\)\S^TL\iviV, a relkingent quality, whereby it makes

the wide-gaping Lips of the bleeding Wound clofe, and fo it

heals:

So alfo a Minifter, efpecially of the Gofpcl, in this (hould indeed be like Salt, never to make any W T ound, but with defire

and

and indeavour to heal it 5 and therefore, as the Proverb wills that we fhould, Salem & oleum emere^ buy Oyl as well as Salt : And Phyficians in their ufe, are wont to joyn the one with the other: And as Pliny fheweth, how Salt is helped with fweet Water > tib. \\.cap 7, So fuch a temper, a Scribe rightly infiruUed to the Kingdom of Heaven, fhould aim at > that his word may be nt>t more like Salt to pierce and bite a corrupt Sore, than like Oyl to fmj^ into and fupplea wounded Conjcience: Or,tokeep tothecomparjfon of the Text, not more like Salt for fmarting, than for healing and binding up bleeding Wounds. What unmeafurable abundance of this fuppling Oyl was poured upon our Saviour in his Miniftry, to bind up broken hearts, Ifa. 6 l * U ;? Which like that good Samaritan* he poured into our deadly Wounds, Luke 10. 34. And how would he have Salt and P^c?, joyned in his Difciples Ministrations together, Mar\p. 50. ? which fome frowardones would ever keep afunder. How did Pefer ply thofe with LenU ents, whofe heartrhe had priced, Adts 2.37. with 38. 3P. ? And how (hall you obferve (with Auflin) Taul in his Epiftles, fr*_?fcl.ie>i v joyning Faternam authoritatem, & maternum affectum, to a Fa- '?* ther's authority over ftubborn wantons, the tendered bowels of a Mothers pity ? Thus when we have this pt#? K5HD, healing 'Tongue, Prov. 15.4. We are indeed as God's Mouth, Jer. 15. ip. This, this is to be right Salt indeed, not more topricf^ with a fenfe of fin, than to refrefh and heal with application of mercy, as Fliny faith of Sal Terentinus, that Phyficians moft efkemed of it > of which he withal faith, that it was Suavifli-mus omnium atque candidiffimus, of all the whiteftandfweeteit. Oh how truly medicinal is this Oxymel, this yk\)H.{rmw.gQV> this candor zndfaeetnefs in this Minifterial Salt, far hereby exceeding the beft of all the natural ? For IUe carnem ligat, hie confeienuam, That heals the wounds of the Flefh, this binds up the bleeding wounds of the Soul.

And therefore here again the Salt hath loft his favour, when theMinifterin his Difpenfations is,

1. Pitilclly carelefs: Lets the poor man bleed to death, whillt with the Friefi and Levite, hepafietb by on the other fide, Luke io, 31,32. or with the chief Friejis and Elders, puts off a deadly wounded Judas with a 7) -z^os vj/xoc^ '•> ffu o4«> What is that ts us ? LoohjboH to it, Mat. 27. 4. Sure, if we will not, for certain God will look to it one day, and mean while he is Faftour ftultus, a foolijh Shepheard, that heals not the brobfn> Zech. n.

Lll 15,15.,

15, i<5. And it's Sal infatuatus, unfavoury Salt, that takes n* more care of binding up broken hearts.

2. Paflionately froward and furious, when the Spirit isfowre and all Vineger : Only galling and fretting Sermons, Satyrs and Invedtives at all times > but, if offended, Thunder-claps: With thofe Sons of Thunder, will fetch Fire from Heaven at every affront, Luk$9.* 54. our Saviour tells fuch, that they kriew not whatfpirit they were of, ver. 55. Not Elias\ as they pretended, much lefs of the Spirit of the Gofpel, which came down in the form of a gall-lefs Dove , and would have thofe Minifkrs, on whom it fits, injirutl with meekpefs, even Gain-fayers, 2 Tim. 2.25. The wrath of Man here never working the Righteoufnefs of God, James 1. 20. Ever inflaming the Wound rather than healing it, and fo fprinkling on it not Salt, but Poyfon.

3. Especially if he fret and gaji found Flefh moit: As the guife of fome is to inveigh againft thefoundeft Hearts bitterlieft, Making the hearts of the Righteous fad, whom God would not have grieved, Ezek. 13. 22. This is Carnifcinam, non Medicinam exercere. That which thus frets the whole skin, I muff again fay, is not £*/*but Poyfon.

3. Salt, that it may thus heal, cleanfeth\ being of an abfter-five nature. Mordet quidemfal, fed purgat, faith Brentius> and fo keeps from putrefaction i partly by its heat, anddrinefs-, and Spanhemitis. acrimony, attenuating and fpending fuperfluous Humours, and 'ivvlx&'m fo, Pliny faith, cures Vropfies', and partly by confolidating the -vtpea &, isH. flefh, that it lie not open to corrupting Air: Therefore the new-la. corn£ born Infant ufed to be faited, Ezek. i<5»4. And Jericho's cor-MCbMyutxs ™pt Waters, by cafling in of Salt, though miraculously, yet fo ycvvccv. as in a natural way (as VaUefus * fheweth) were healed, 2 Kings

* Sacra Vhtlo- 2. 20,21.

joph. c, 34, And fo it is with our Salt alfo. No favoury Miniftry ever ei-

ther wounds in the Do&rine of Humiliation, or healeth in the Do&rine of funification and Adoption, butcleanfeth too in the Dodhine of Mortification \ wounds and cleanfes with the Threat of the Law => whillt he tells us, if we live after the fl<ftj, v;e full die, Rom. 8. 13. And withal, healeth and purgethby the fweet Promifes of the Gofpeh whillt he makes this inference, that if we have fuch Promifes\ of being Sons and Daughters of the Lird Almighty > we mould cleanfe our felves from allfiltbinefs, 2 Cor. 6. 18. with Chap. 7. 1. as not being fitting, that thofe, which n.uft fit on the Throne, mould be grovelling on the Dung-hill.

Thus

__

Thus it eafsout the very Core of the Plague-lore, theinwardeft luft of the heart, the original fpawn and fomes and firfl: taint of Nature, will have the Spirit favoury, words Jeafoned with fait-, ' Coll. 4. <5» caf-f off the unclean fere shin both of /^r* and lip. In this fenfe Wkzfalt, and that with SLbleJJingrmkes the earth &^r- &*/* fapientU ten^ whilft it kills the finful weeds of our natures and hearts, as compefat m B«fe obferveth : nay herein far above all fait, for it only prevents ^J?™™ putrefaBion, and doth not recover itj flefli already tainted will fault amf*-take no fait. But this Diviner Salt with Gods bleflin?* recovers dttattm vttio-the molt corrupt of al 1 flejh > a ManaJJeb, a M^ry Magddene, the™™g erm,f * are bloodieft Murderer , the horrideft Blaftbemer , the uncleaneft ^^ er/um Drunkard and Lecber, that hath gu'^z bimfelfover to all lafcivionf- exfatd/sfa-neffe, to worl{ all uncle annefs rvitb greediness, fo filthy as you ptdosreddtt, would be ready to fay, let bint befiltbyftill, and for ever. But « am T # / . yet, as the Proverb ufeth to fay, in fuch a defperate cafe faleper- clZaxxdlte-unftus bic adjuvabitur. Nor doth Laftantius defpair of that, but dat. Zuingl. that there is enough in this fait to make fuch a lazer found. Da Though chrj-mibi iracundum, &c. Give me whom you will, though as mad^ w ^5 msto " and furious,™ though he were pojfejfed rvitb a Devil, PI tame him /^"L") but hi" with a word i though as filthy, as \ipoffejfed with an unclean ff>i- meaning is, rit, when Exorcijis fuperftitious/tf/* will do him no good, PI with that their this other fait cleanfe bim. What admirable cures might this fait ^{ ink { in S of work, liit&dnotlofeitsfavour > By this Gregory (who might ^Sitwlth-well be firnamed tbaumaturgus ) Bifhop of Neo-C<efarea coming out Chrift, thither finding but feventeen Chriftians, dying left but feven- 6* that teen Infidels. What othctfalt prevents, this cures v and then after ts X6^S prevents the like corruption ivot [am ywi<rcm tSs ocTzKivrviT^ KocriptofAx wdhMcts * that in fuch feafoned fle!h,or fpirits rather ; fuch worms yvyon. may never breed that will never die. * cbryfijt.

And therefore here again the fait hath loft bis favour^ when in matter of DoUrine and Carriageputredinemnon impedit, fedprovocate it doth not hinder, but rather provoke corruption in both.

1. Suffers worms and vermine to breed in DoUrine, and lets it be corrupted ; in Manners, and lets it be winked at, hath loft that acrimony of Jalt, that energy of the Spirit, ( as Beza expounds it) which might oppofe againft fuch corruptions. Such the Scripture calls dumb Dogstbat cannot bar}^, Ifa. 5<5« 10. not fait, or lure fuch as hath loft itsjaltnefs y for elfe it would not endure fuch taint and rottennefs. Although in nature they {ay fait Plut. sy/»p> water doth not warn fo well as fweet, yet in a way of grace and /# I# ?' 9 *

Lll 2 a

Tacit ne ctb't $n >tntriculo carrumpantur

prtus quam

C5 5 y>tmtrtculi

calorern exct-tat. Chemn. Cartw.

-arapfc'X&v Lutfc/uofiav

Plut. Probl. I Libos mftpdos reddit gr.itos (!) nutrttios*

Pa eus,

lib, 51. cap. 7.

SEPvM. XXV,

a gracious Minifiry, we fee where it comes, it is very abfierfhe and cleanfing.

2. Efpccially if they be fuch as breed vermine in both, whilit they finfully corrupt both h the favoury Doctrine of God's Truth with Errors and HereGes, which they broach or maintain , and the holy Way of God with ungodly pradtifes which they countenance and juftify > there being never fuch abominable Hereiies and Doctrines of Devils, which they had not Chaplains enow to propugne ? nor any fo defperate and loathfome practices, which have wanted fome Clergy-men to defend them » Korah, Rebellion'•> The Pope, King-Billing* his Valencia Idolatry* acutely to diftinguifh and to affirm that fome Idolatries are not abominable, becaufe the Apoftle gives that Epithet of abominable indeed to them all j and his Cardinal 3 even Sodemy it fclf, which at leaft his Humanity might have blufoedat, when his Scarlet could not.How often do fome pjpe to their great Matter's dance, and their fong is an unifon to others lufts, that they may glut themfelves therewith with more mirth and fecurity. But if this be to be clean-ting fait, I know not what is to be pyfon*

4. But in the fourth place ( and that which I faid our Saviour chiefly intends ) Salt hath a fpecial feafoning quality, whereby as it prevents corruption ( it prevents ill favour to thefmell ) , fo it makes meats fo feafoned favoury to the tafte, and more wholibm to the whole body, as he exprelTcth it t£s T^ccpvis ii ivocynxTov vol) ToCiei, and therefore by Plutarch called tovo^v c^cv iy iiSW^ua, the Sauce o(a\\ our food, and of all the plea-flngefr.by Humanifts called even X*£/ s _ £•'« 4* &• \ quafi quar-tagratiarum 3 and which therefore the Egyptian Prieits 5 that were fevere in their Asketickj, abftained from > fo that for our ufe of it, what light is to colour, that Salt is to favour, neither without cither delightful. Plut. Sympos. lib. 4. cap. 4. nay not only Co, but as Jotbam in his parable (aid of Oyl, that by it they honour, both God and Man-) Judg. p. 9. And (b Conditura incettfi appella-tionem habet afale, Exod. 30. 35. (Chemnit.) fo fait by Plato in his Timtum is called. QiOQihls cr&uct, Deo amicum corpus * fo pleafing to God, as that no facrifice without fait to him was favour) 1 , Levit. 2.13. from whence ( the Devil being God's Ape) amonglt the Heathens it grew into cuftem, that nulla facra confici-nnturfinc molafjlfa, that Salt was alwayes in their Sacrifices alfo, as Pliny wknefleth.

And

And the like good office the Minifters of the Gofpe! do or sk/a fate cow fhould do in their Miniftratior.s: for in EzehieVs Evangelical %^?%? Temple, I find the Triefts jprinkling fait on their Sacrifices, Ezek. difvrettone 43.24. implyingjthat wenow areas well to feafun our Sacri- fr*Utorum fices,as they did theirs ; as Gregory expreffcth it, fifal fumus, con- £*&*?'. dtn £ l dire mentes fidelium debemus* If we be Salt, then,ah'houah in our . ordtnanom-

1 i« 1 w -n • r c ^ 1 nta opera [Hb-

publick Miniftry or private convene we come to men a people or dhorum. Lyra. company fo loathfomly aw/^oany and profane, as that God 0 s foul Parum fifa, abominates, or follnfully luke-warm, as that he is ready to vomit &c - ***###*» out of his mouth \ yet we mould endeavour fo to befprinkle them *£& ™). t _ with this bkffcd feafoning, that they may learn to favour the things tu^ dec.' of God, and be themfelves favoury and well-pleating to God in Evdngelica Chrifr. How much flelh doth a little fait feafon > and how- many D°&ri** C? many fouls before rotting away in their fins with Gods bleffing ™A£**™* might an holy favoury Miniitry ( if we were indeed godly and y,^ ore Deo withall prudent and diligent ) fo alter and change, that they grat*m e? j*? may be as fo many meat-offerings and drink-offerings unto God, Cu ndumredde-which he might relifh and take pleafure in ? ut non fapiant modo re rU§en ' fed & in deliciis habeantur,whileft in his Doclrine and Practice he commends to them, yea and works them to Faith, by which they j n ^y^ pleafe God, Heb. n.tf. brings them to Jefus Chrift, in whom Miniftry, God U well-pleafed, and with them in him j to obedience, prayer, alms-deeds and worty of mercy and the like, which the Scripture holds forth to be fuch facrifces, in which God is well-pleafed, Rom. 12.1. Heb. 13. 16.

And withal, whilft in his private Converfe, Conference and i n private Carriage, he is ever fprinkling of this Salt where ever he comes. Converfe. I blufh at our negligence in this kind, when I read in Viators Apology, how Socrates beftirred himfelf, and what pains he took to work upon the People of Athens: And in Feter Martyr, making mention of his feventeen days being at Bucer's Houfe, m e en r ay ,*i r tflm and how favoury he was in his Carriage, and what feafoning he {i l0l em dlfcef. found at his Table > from which he profeffeth, he every time ffieyel do&i-rofe up either more Learned or Godly. Such Salt in Doclrine and w«w.Epift.ad. Carriage in publickand private Minifters fhould be, which may make thofe they preach to,and converfe with, pUafng to God, and acceptable to tJMen > even fuch as may minifier Grace to hearers, and beholders, Ephef. 4. 29, Col. 4. 6* Cajetan adds, and extends this wholfom feafoning of the Minifter's Word and Doctrine, to Omnia appetibilia terras that they are the Salt of the

Earth,

1)tproles>\>o- Earth* by their Word feafoningand making all the bleflings of luptas^dnitiA, t h e Earth, Pofterity, Profperity, Eftate, Health and Pleafure

^mdwent? lt M f ' a11 wholfome and comfortable.

ye/ho utfint The contrary unfavourinefs> in a former particular I quickly falubrsa. patted by, and therefore here now flop my Nofe at, and only

fay \ that in this kind aAas ocv&hov yVefcci, the Salt hath loft its faltnefs: It's not it felf, when though unfovoury it felf, yet it feafons not others: But that /llo^vGj), it's become moft loath-fome, and quite contrary to it felf i whilit Minifters are not only corrupt^ but Corrupters^ of fuch an unfavoury fpirit them-felves, as that they infedt the air wh rt .hey breath > and fo make the Difeafe contagious and Epi iemical Salitiofytti- 5. Laftly, Salt by the former healing, cleanfing, feafoning, Aemuxrumque hath a preserving qualit >, fo that thi may be kept as well in V^fjZ&Wtefl Brine, as frveeteft S igar. And '.his is another refpedi condiendi. (Plutarch thinks) why Homer called ft 0§ov, Divine, from its Cajetan. long lalting : as alfo why it's made Symbolum amiciti*, which

mould I aft aire ays-> Heb. 13. 1. and why in Scripture-phrafe a Covenant of Salt is put for an everlafting Covenant^ Numb.i8.ip' 2 Chron. 13. 5. Sic yerhum $ ute \ am f ucn a Covenant of Salt> fuch an everlafting Covenant ^ L'?^- 0I ~ Grace and Love it was,which Chrift's Apoftles then preached,

factumamtct- , __. i-r r • i • i i • 11 •

tUferpetm and his Minifters yet diipenie j in which their care and duty is duraturum* fo to wound, and heal, andcleanfe, and feafon, as to preferve Spanhcm. their Peoples Souls to immortality j So at flrft to humble them, and then to comfort them, and then fo to cleanfe them from the corruption of (in, and to feafon them with the fweet favour of Gods Grace, that they may carry them on in a way of perfe-verance to everlafting Glory > fo at flrft; to efpoufe them^ as that at laft they may prefent them as a chaft Virgin unto Chrift^ 2 Cor. ii. 2. Sal ad diuturnitatem , Minifterium ad immottalitatem : Salt makes things laft » the Word and Miniftry of it, our Grace and Peace everlafting.

That Salt therefore is herein unfavoury^ that hath indeed lolt its favour , for Life or Dodhine is not himfelf what he was, and fo neither is the one like to the other : That Eceboliut may well caft himfelf down at the Threfhold, and fay, Calcate me infipi-dumfalem , 0 tread on me as fo much unfavoury Salt , when proved an Apoftate. So a Minifter, not only when he Apoftatizeth himfelf, but alfo when he preacheth fuch Dodtrine, as either

will

will admit, or doth maintain Apoftacy. If but Morality, it will admit of iti and if Arminian novelty, it will juftifie it. Neither of which favours of that Paftum fal'n, the everlafting Covenant of Grace, which keeps the Elett of God & oc<p9ap<ria, Ephef. 6. 24. in fincerity unto Immortality.

Now in all thefe refpedts, we mould labour to be as the Salt of the Earth, which was the firft part of the Text h and take heed of lofing our favour in the contrary particulars, which was the fecond : For elfe, 0 nos omnium miferrimos ! For how heavy a fentence is denounced againfl: fuch in the third: Wherewith Jhall it befalted ? Moft ufelefs and unprofitable ; It's thence-forward good for nothings moft rejedtaneous and difpicable, but to be cafl out and troden under foot of Men* §uod omen avertat Deus per Jefum Cbriftum unicum noftrumfalvatorem*

Amen. Amen,

SER

MM. SERMON XXVI.

Preached at the Aflizesat

mA. ' IsA > ?*• r > 2 -

1*34. Mr,

She"*; j e a" § ^^ 4 ^<? A# Rei g» in Kigbteoufnefs] and Princes Bet Hutton, {hall Rule in Judgment.

Tud Cr ^' ^ n ^ A ^ an fo^ be * s * n hiding-place from the Wind,

and a covert from the lemfefl) as Rivers of Water in a dry place ^ and as the fhadovp of a great Rock in a weary Land,

i

F the queftion be, (as once) Wbofe Image and Superfcription

U this ? The anfwer is now, as then: It's C&fars. God's and

the King's. That the Lord Chrift is here meant, none but a

Jew will deny : But whether Chrift only; as St. Hierom,

and Procopius, and Junius conceive, or rather Chrift under the

Type of Hezekjas, or fome other godly King, ^s Thomas, and

Hugo, and Veodate, and Vatablus conjecture, I Jift not now

to difpute. This all conclude on, that of Chrift all is meant

moft fully. He, that Melcbifedec\ in the Epiftle to the Hebrews

nc Repub. ( an d Cuneus thinks there was no other in Genefis) who is here

Hebr&or. the pivh "17/2, the King tbat Keignetbin Righteoufnefs i yea,

J. 3. c. 3. and fas the word is) for the Kigbteoufnefs of his People. His

Apoftks and Minifters, thofe Frinces that are here faid to Rule

in Judgment* He, He only (faith the poor troubled tolled

thirfty weary foul) that is the fafe Jbelter from the Wind, and a

Covert from the Ternpeft, even as Rivers of Water in a dry place, and

the fhadow of a great Rockjn a weary Land* And here Ju-

vat ufque morari. I fhould (otherwife than Peter) fyiow what I faid, if I (hould fay it were good to be here, toftay (as it were) on this holy Mountain , and thence to take a view of drift's Glory under thefe Figures, though not in his Transfiguration. But becaufe it's moft likely that it's here fpoken in Type of fome King, fo as from Chrift to be a pattern of all Kings and Gover-nours'i our prefentoccallon will rather require fo to conGder iti and ib we have in the Text thefe two particulars.

1. A

1. A good Magistrate's good Government. Ver. 1. ^ King (ball Reign in Right eoufnefs, &c«

2. The good Bleiling that comes to God's People by it. Such a Man (hall be as an biding place, &c.

In the former, three Pairs we have in their fever al fubordina-tion, 1. A King, as Supreme, and Princes under him. 2. The one Reigns, the other R#/a. 3. H?in Right eoufnefs, they in Judgment.

In the latter is promifed and elegantly exprefTed a double Bleflmg to God's People thereby.

1. Safeft Protection from lefs, yea from greater Evils. He is not only a Sbelter from tbe Windy but alfo a Covert even from tbe "tempeft,

2. Fulleft Refrefhments in lefler, yea in greater greateft Lm-guifhings and Faintings, as Rivers of Waters in a dry place, and as thejbadow of a great Roc\ in a weary Land*

I begin with the firft > and thence in the three Pairs may it pleafe you to note with me three particulars.

1. That it's here promifed as a bleffing, that there (hall be a Reign and Rule in the World,elfe what would become of it f No more a K(f<r^u©-s but a x^©^> ^ n0 Governour, or at leaft Government. Time was when there was no King in Ifrad, Judg. 17. 6. & 1?. 1. But when there was none to put them toJbame,b\xt every man did that which was right in his own eyes , would you know how crooked and (hamelefc it was they did then? Read but over thofe Chapters, and you (hall fee what curling and ftealing and cozening, chap. 17. and 18. yea what mod prodigious and unnatural filthinefs, and murdear upon it, came thereby, chap. ip. And then come home to my Text, and fay whether it may not well be here promifed as a blefling to have a Governour, efpecially and if with him Government too. Elfe better under a Nero, than under a Nerva, fuh illo nihil, fuh hoc omnia, under the one nothing was lawful, and under the other any thing, and the laft the worft : for they that have fo much liberty, that they may do any thing, will certainly be fo licentious as they will do nothing-Away then firft with Anabaptiftical Anarchies, which behead Common-wealths, and make them walk like fpirits without heads*

Away fecondly with fuch dangerous Tenents, that in commands of things otherwife lawful the interpofing of a Magistrates Authority is the intercepting of a Chriftians liberty- Such leave heads, but no brains in them as able and fit to direct the body.

M m m Away

SERiM. XXVI.

Away laftly with all rebellious murmuringsagainft Government and your more Uriel: judicatures as too iirait a curb. Corrupters of youth in the Univerfity ufe this Engine firfi to bring the Tutor with them into diOaite, and fo they know the plajft'er is poifoned, and therefore will do no good. It's the foot fwel-ling that often makes it complain of the (hoes nipping of it *, and its the headftrong horfe that llamps and fomes and bites the bridle, becaufe it reins him in from running headlong. But how much better for him to be backed by Authority > Sober and thankful (pirits I am fure will acknowledge this a biffing, that Reign and Rule is promifed to be in the world. .

2. Efpecially, which is a farther blefllrtg, when Kings reign and Princes rule. Blejpd art thou 0 Land, when thy King is the [on ofNMes, faid noble King Solomon, Ecclef. 10.17. Such (landing high on the top of the Rock with an Eagles eye can fpy farther, than fuch Batts that fee no danger, or want wings to fly from it. Such the Hebrews call DOH3 as ingenuous as great, who can gracioujly condefcend to a generous ingenuity, which Pefants, though lifted up on their fellow-bores (boulders, cannot rife up unto/ The one's honour is ingaged, which he will not haveblemimed, whileftthe other that hath no worth hath little to lofe by unworthinefs. Plutarch obferves that the Judges in Areopagus were \n t&v ap^ovT&v, of the chief men of the City : and when Valerian was choien Cenfor, the people's vote was,// de estimates. m fa omnibus judicet, qui omnibus eft melior, which they therefore are as happy that have, as they miferable which are without.

Either in fuch Democraties, in which the common crowd (hall bear the fway, and the confufed noife of the ruder rout (hall be inftead of Imperial EdiUs 5 Tlebifcita inftead of Senatuf-eon-fulta > and the bellua multorum cafitum is head without brains, whilft every one that is more eminent either for place or worth mud be caft out by their goodly Oftracifmes.

Efpecially if in fuch Anarchies and Confufions, in which Princes

go on font, and Pages ride on Horf-back^ Ecclef. 10. 7. When

SccS/Win Robert iO*, a Norfolk^ Tanner, will prove a General, and John a

E.w.6. Leyden no lefs than a King of Munfter, and Goodman Krcchting

and KnipperdoUing his worthy Counfcllours '•> when every forry

Mechanick will be a (xiyas tis, and not a Sutor under his bulk

but can more fredy control Prince and State, and cenfure their

actions, and tell how they (hould have done better, than any

cither dare or can at the Council-Table. Yea, friend, bus move

before

before the wind, unlefs you would fall into quick-fands. Art-fidtle gives it for one rule of houfhold-ordering in his Oeconomiclq, that every thing be fet and kept in its place, that at any time you may readily go to it though at midnight. It will hold and (hould obtinere in Cbriftian Politicly > In which every one knowing and keeping his own place would either prevent a midnight, or at leaft not be in fuch darknefs and confufion j but to know what to do in it» and then acknowledge, that its a bleffing promifed, if Kings reign and Princes rule.

But did not the Prophet forget himfelf think we, that he did not add by the Topers licenfe ? No. That is a point of new Learning, which this Seer ( it may be ) forefaw not; and which our Anceftors here in England ( as well as we ) Relieved not. One of your late deceafed Worthies ( Honourable Lords) hath fully reported it > and although F. Parfons hath laboured after his railing manner to difprove it, yet the anfwer was well returned to Sir Edw4rd him, that his was a Writ of Nihil dicit, for this was but a Crutch c '^- ^hpait to hold up the Pope's Supremacy, which as it was firft helped up ^hSreln by PbocM a Traytor to his Lord, fo it hath delighted to be main- p re fat. tained by Treafon ever fince. But leave we them together by the ears amongft themfelves about his direct or indirect Power in this kind y Bellarmin and other Jefuits holding the latter, and Carerius Tk. Libr't adr calling them no better than Hereticks and impious Politicians for terfiss tmptos it, whileft he ftandsfor the former. In the meanwhile (with roUttcos ^h' the Pope's teave)we (hall blefs God, that Kings reign and Princes ^Imtco^ rule without it.

3. Above all, as il is here added as the top of all, if in Righ-teoufnefs and Judgment : of which two,RigbteouJhefs is that Point or Port, which fuch Pilots are bound for, and Judgment is that which ftears to it in a right courfe. For Kighteoufnefs in the Hebrew Text is Juftice : and Judgment in Scripture phrafe amongft other things implyeth Wifdom, Pfal. 1 ip. 66* 1 King. 3. 28. and Moderation, Jer. 10.24.Yea fo, when Juftice is fo maintained,that neither for want of Strength and Wifdom the Bow is too flacky on the one fide, nor for want of Moderation over-bent on the other, is a Kings Honour, his Princes and Judges Duty, and the Peoples Happinels that live under them.

1. Firft then for the Ground-work of all> and the Magiftrates Mafter-peece, it's Juftice. If Kings ttign in Juftice , and Princes rule in Judgment : In Juftice, in Judgment. Nay that's not enough to expreis all that's her^ faid, its tOD^D? p~\)*h fi* J u "

M m m 2 jricf.

SERiM, XXVI

(lice, and for Judgment , as though to reign and r#/<r were only for jo */o Jitfthe. Thus Prw. 8. 16. Kitfg/ reigning and Princes decreeing of Jujiice are put as terms equivalent i fo that fiatjufti-tia is the fundamental Maxime of State: and they on whom others wait muft themfelves attend on Juftice p*HJ! pltf pltf, Pe«f. i6« 20. Juftice, Juftice Jhalt thou follow or purfue. What! Juftice, Juftice ! nothing but Juftice > yes,Piety and Mercy, Peace and Bounty too,and yet Jujiice Juftice efpeciallysbecaufe Juftice is a general Vertue, as Aroftotle hath obftrved.

In one branch or other of it as communicative, or diftributive, it will reach and command and regulate all: and fo it's Piety's bulwark, Mercy s guide, Bounties ftore-houfe, and the vexyfwews of Peace > without ftirrage of which Peace it felf would corrupt, as flill waters without moving, and the Bloud in the Veins without the Spirits in the Arteries moving under them: yea without wliich Peace would be no Peace \ for it, (if St. Auftin rightly defines it) is Ordinata bominum concordia y an orderly Concord > but when no Juftice, there will be no Concord, or at leaft not an orderly one> but fuch a Peace inftead of Concord would beget War, and instead of Order at laft would end in Confufunsy according as it was fa id of them of old, Pacemvocant, & folitudinem faciunt. And therefore Juftice for Peace let every Jujiice of Peace maintain and execute.

Juftice fay you ! but what then faith Juftice ? Suum cnique* let every one have his own. That in general > in particular bonis bene, malii male. Let them that do well have well, and let bad mens doom anfwer their crime, kockss kockZs, Matth. 21.41. Let them be Conjugates, and drink as they brew. Evil will, evil hive. It's the brief abftradt of God's judicial proceedings, If at. 3. 10,11. and therefore (hould be the Platform of his Deputies. BonU bene. Let the vertuous be encouraged 5 at leaft the innocent acquitted v for it was but Pilars vaunt to Chrift, Knoweft thou not that I have power tocrucifie thee } John p. 10. But what Pilate ! power to crucifie him,whom thine own mouth before verf6* had prounced innocent \ dum potentiam tuam effers, jujliti£ hude te-ipfum privas, as Brugenfis upon the place, that men may know that thou art a great man, thou careft not to tell them,-hat thou ftickeft not at it to prove an unjuft Judge : and much I wis to thy commendation: He that condemneth the juft U an abomination to the Lord: for bonis bene: and becaufe malis male, he is no better

that

thitjHJltfietbthe wicked, Prov. 17. 15. In God's Name and fear let men at leaft have Jufiice : and to this end let it be difpenfed without, 1. Pafllon. 2. Corruption. 3. Accepingof perfons. 4. Protracting of time. ,

1. Pafljon. Elfe Pilate, whilft he falfly thinks that Chrift flights him, will be ready to take a (hurt, and the Sword together, and in a blind rage (hike him, whom he mould have with

his deareft Blood defended. But Judges do Sedere pro tribunal*. Judg. $. 10,

That lite of fitting on the Judgment-feat puts them in mind of !#• * 8 - <*•

that fedatenefs of mind and PaiTion which mould be in them,not- Dan " 7# l6i

withftandingall Perfons or Caufes that come to the.Bar. Elfe

Anger will bioodfhot the Eye, that it cannot difcef n the Caufe,

and Fear will put a trembling Palfie into the Hand, that it either

cannot hold the Sword, or at leaft not ftrike an even ftroke with

it. To prevent this in Areopagus their Judicatures were in the

night, that they might not be moved with the Malefactors fad

looks and tears > and their Advocates were commanded to open

the Cafe in plain fimple words, without the fucus of either Ge-

fture or Speech, that it might not be Koyos 7n>c9nT/M.os to blind

or miflead them with Pajfion.

2. Without corruption of Gifts^ or Bribes. For elfe as Faf-fion would blood/hot the Eye, fo a Bribe will be a Pearl in it ; both hinder from feeing clearly, even the cleareft Eye, (it blindetb the Wife, Exod. 23. 8.) and is too unworthy for an honeft heart: For me-thinks Philo Jud&us his diftin&ion here comes home in his Book de Judice. It's either e*sr' aS/fco/s : A Gift is either to carry out a bad Caufe, and that he juftly calls wk/utto* w^Jv, altogether wicked and moil abominable > or to help out a good Caufe (which too often ftands in too much need of help) and that fome-what too gently he faith is, iq? w/xiWa tZv /7mVH£euo / </j?V6)V 5 it's half Vnrigbteoufnefs. He is $iv.cu6l$iko<> a Mungrel, betwixt juft and unjuft > nay, it's down-right Inju-(iice \ and he is absolutely unjuft^ that makes an honeft Man fay for that which is bti own ', and Gifts muft be the Key, to open that door,which God and Right would have ftand open, as your free Courts, for every honeft Man to come into freely.

3. Without Partiality and Accepting of Perfons , which the Word forbids, Prov. 28. 21. . the Judge's feat on the Bench de-nieth, as ufually fitting in the mkUt, to teach him to carry Matters with an indifferent hand > and ancient Hieroglyphic}^, condemn, whilft they paint Juftice without bands to receive

Bribes'-*

SERM. XXVI.

Bribes , and Eyes to look upon, and accept Perfons > as though an Ear and a 'Tongue were diffident > the one indifferently to bear the Caufe, and the other impartially to pronounce Sentence,

Firft, Whether upon Friends or Foes: For they are conditions, which come not into J u (lice's cognifance. Thy Foe, though without thee, may be in the right ; and therefore, if by CbrijFs slight he cannot have thy Love, yet by b'vs own he may cxac* Juftice. And then, in pubiick Caufes, private refpedb are not to be regarded ; And in Julhce's quarrel, Friends not to bebe-No#. Aitk. friended. Cbilo in Gellius, when upon his Death-bed (Good lib. i'. cap. 3. Man, if you believe him) he could find nothing to repent of: At laft, he Humbled on this, that in in a Friends trial, though he would have Juftice done, yet himfelf being Judg would not be feen in iti which fome-what troubled him, and not undefer-vedly> for Juftice mould be executed without reftett, of Friend or Foe*

Secondly, Or Rich or Poor. Pity of the Poor in a bad Caufe may feem to have a (hew of Piety : Eut it's not more un-ufual than unlawful, and therefore exprefly forbidden, Exod. 23.3. A thing which Tbilo Jud<eus makes almoft a wonder of, that Mofes, who had otherwife and elfe-where filled his Books with provifion for the Poor, mould there deny them Pity : But he well fatisfieth himfelf from the confederation of the nature of Pity, that it's its' oLTuy^yi^coi, hath an Eye that looks with Companion upon Mifery, but winks not at Iniquity. And indeed, it's not jufl Pity, when Pity of fuch is Cruelty againft Juftice. In this cafe Job faith, he was Eyes to tbe blind, and Feet to the lame, Chap. 29. 15. but not a Staff too, to beat their Neighbour with. In this kind your Laws muft not be like Statute-Nets, fo wide as to let little Fifhes get out: But more care is to be had, that they be not like Cobwebs, which great Flies will breakthrough. For we do not fo ufually lean upon the left Elbow towards weaker Perfons and Clients \ and therefore herein there needs lefs caution : A greater care is to be taken, that we lean not too much toward the Wronger hand. Jupiter in Flaio is brought in complaining of Judicatures in the World, that Men were now judged with their clothes on : But he would have a time, hefaid, when he would have all judged naked. Such a time will our Jehovah have (Beloved) to judg us all in one day naked. A fit pattern for his Vice-gerents now, as much as they may, not to confider matters inverted with the Perfons

Clothes,

_.

Clothes, that a gay Coat may carry the Caufe, but that the naked truth may appear, thcugh it be on the half-naked Beggar's fide : and therefore to this purpofe it is, that God in Scripture takes fpecial care of four forts of weak ones to be upheld in a right Caufe, which of all were raoft likely to be born down and troden under foot, the Poor, Strangers, Widows, and Orphans.

1. The Poor, which often have but poor Help. It's ufually but a odd Suit that's in Forma Pauperis and yet God takes order that his Caufe (hall not be perverted, Exod.23.tf. nay, nor neglected neither, though he be but p\3N only an Asker or Deiirer, as his Hebrew name fignifieth > yet if he do but ask for Juftice, though he have nothing to give for it, it's his own, and therefore we had beft let him have it.

2. The Stranger* Alas, he is far from Home, and it may be farther from Friends, and yet God would not have him further for it from having Juftice. Judg righteoufly between every tJMan and his Brother, and the Stranger alfo that is with him, Deut. 1.1 tf. Even the Stranger, though he cannot have an Inheritance, a place

in thy Kingdom, yet let him have room to come to thy Bar to,call %

for, and to have Juftice*

Thirdly, The poor Widow* She, it may be, is in fome-what a worfe cafe. Her name in Hebrew, is rO/0?K> which betokens Vumbnefs. Her Husband, who did once befpeak her, is now wanting to fpeak for her j and (he cannot fpeak for her Cdf, at leaft cannot call (lowdnefs not becoming that Sex's modefty) yea, but when (he hath not a Tongue to fpeak, God commands his Deputies to have an Ear fo hear the poor Widows figging for Juftice; whilft he pronounceth a Curfe, which all the People (hould fay Amen to, againft him that perverteth the Stranger s Y and Fatherlefs, and Widow's Judgment, Deut. 27. ig.

Fourthly, And it's well that the poor Fatherless Orphan, which every one forgets, ( you hear) is not there forgotten of God, nor would he have him of his Deputy : 'thoujhalt not pervert the Judgment of the ^atherlefs, Deut. 24. 17. The Hebrew word CD1JT> as fome derive it, figniiierh fuch an one as is quire undone, and all whofe Friends are quite confumed : And fb the Lxx. in a manner always translate it by op<$avoS, an Or-phan. Now Orphanus and Pupillus the Civilians ufe thus to ' diftinguifh, that Pupillus is one that hath loft his Parents, but yet hath a Tutor or Guardian left him : But Orphanus is one

that's

>ODn

that's deprived of all > that hath neither Father, nor Mother, nor Guardian, nor any to fiand for himj yet even fuch a defo-late Orphan God would have the higheft Judg to fit for, fo that he that is deprived of all, (hould not withal be deprived of Justice. And thus every way God would have it adminiftred without Partiality, or Accepting of Terfons.

4. And laftly, Without L> lays and Protracting of Cauies. For it mud not only be an Executing, but alfo a Speeding of Ju-ltice: For if putting off a poor Man but a day, the Scripture notes as a defrauding him of his own, Pro v. 3. 27,28. though only in a matter of Bounty: What then is it in a point of Juftice, which he may more juftly challenge as his due? And it may be, of fuch importance, as that one Affizes, or Terms, or Days put-off may put him quite befide his Right \ or at leaft his Sur-gions long and lingring Blood-letting, long Suits, may as certainly end him, as his Adverfaries more fudden and violent Thruft. Prtftat femel cadere quam femper pendere* Many a Man's fad experience (and it may be, on both (ides) tells him it's too true here > it had been better for both of them at firft to have been caft in the Caufe, than to have hung fo long in the Suit. ButChrift our Judg and King, gives a better Prefidcnt, of whom it's faid, J/i.id. ?. pltf TH01 ttSt^B WTX) Judging, and feeding Judgment, and having Right eoufnefs, without delay. But yet not with more hafte than good fpeed *, for he (eeks Judgment* And io I am led from the firft and chief White that's to be (hot at, and that's Juftice to the right Levelling at it, and that is in Judgment^ which among other things contains, I. Wifdom and Prudence in a through ability and care of a wife confidering and difcerning of Perfons and Caufes > as it was in Solomon in the cafe of the two Harlots, when by his iynivoiot and foivoTHS, his quick and (harp difcerning in that caufe (by the Svpord he called for) he did fo dextrouily cut a/under that knot , which otherwife could not be well untied: It's faid that all Ifrael feared the King, hecaufe they fan? .the Wifdom of God was in him tQ do Judgment, 1 Kings 3. 28. And therefore indeed a Judg mould have judgment, that fo a crafty Knave's packing of BufinefTes may not fhuffl: a plain honeft Man out of his Right: But that he may fee he is Sub oculo Catonti, and that Juftice's Eye neither veinkzth nor is blind: For although indeed (as was faid) it was wont to be Pictured without Eyes, it was only to exprefs, that it was blind only for accepting

ef Perfons : But yet Eagle-eyed, both for care and ability of dif ctrning of both Verfons and Caufes* So Prov* 7' 6>J* wife So-lomon Rands watching in his Cafement* to fee a Fool and a Harlot meet (for Wkkednefsnvill be fure to walk bare-faced in the ilreet, if the Magiftrate's Cafment be (hut) and its Signanter di-ftutn by Nebemiab, Neh. 13. 15. In thofe days I far? them \bit profaned the Sabbath. It was ill that they did it, but mil that hefaw it, to take order about it. Van* 8 5. It's fpoken of a bad Man, but yet as containing an emblem of a very good Go-vernour, that the Goat had an Horn betwixt his eyes. His Horn is his ftreugth, but it's between his eyes to fee that he pufh down not Men, but Diiorders. In a word, as Anftotle told us, that Juftice is an univerfd Virtue > fo we learn trom the fame Matter, that Prudence is the general guide, is av <p£$-vi/Lirt obtain : And therefore pity that they mould not go hand in hand together, or the one follow the other, and that in Solo-mons order ; who was the belt Herauld, and exactly knew how to rank them, torecive the inftrutliou tirft of Wifdom, and then of Juftice and Rigbteoufnefs, Pro v. 1.3. Then Juftice is a good Judg, when Wifdom as the Sheriff, goes before him to the Bench. It's the Wild-fowl that fleers its courie with its train. Here next after a good God, and a good Heart, a good Head* piece, muft be direction. "Zotpioc in) WAa/s SvxagZv Tn/pt-cR^eu'e/. So the Lxx tranflate the the 21 Verfe of the fame Chap* tefJVifdomftts at the great Man's door. Now happy he, if fuch a Porter were never from his Gate, to welcome thofe that come to him for Juftice, that he ever did execute it with Judgment > that is, fir ft with Wijdom* that Juftice might not be blind*

2. With an izri&K&oc and moderation that it do not look through Prifons and Caufes with/too keen and (harp an eye, or elfe we know what fummuw jw may foon prove : for Judgment in Scripture-phrafe flghifieth not only feventy of wraths but alfo a moderation of it, according to that, 0 Lord correft me not in anger* but with judgment , Jer. 10. 24. Such a Judge is God, although abfolute Lord over us, yet his judgment is ever with moderation. He rewards ultra meritum^ and punifheth citra delictum. Chrift's Scepter is a right Scepter indeed, PfaU 45. 6. not a Leaden one to bow to every one's humour, and yet not an Iron one, unlefs ic be to breal^ flinty hearts, Pfal. 2. p. No, but like Ahafuems's* a Golden one, heavy, but healing \ and like himfelf would he have his Deputies, upright hi a golden mediocrity, but if any way ( for the general carrage of matters J pror/ending rather to the

N n n more

more benign extreme.Even in Areapagw, which Ihave often fpoken of, and accounted mo(t fevere, yet when voices to quit and to condemn were equal, theaccufed pcrlon ever went away abfolved, as indeed in doubtful cafts its better to let a concealed fault go avvay unpunilhcd, than to fuffcr over-veiled innocency to be st?:<dX\vpttos wronged: and in plain cafes its the goodnefs of gracious Princes Sxcerdos^m to carry the Sword in the left hand, and the Scepter in the riah,

tm pOpltlO J . r\ i 11 r • i i i I

vera pro Re?e as more ready to protect the good tnan r o imite the bad, and firiebat, rllud thetnnot with a right-hand-blow, but with a fparing itroke: JlLb.it dc Rege anc | therefore are called Ntirfwg-fatbers of God's people,/^.49.23. frtdtcart ad Q orm y niS a Lapifo expounds the place of the Spaniards CiKkVnm conedtandam the Indies, Cruel Nurjes, when it was with their own bloud, leVtons'tnfltge- enough to keep them from ever taking the breft of the Church* tepan^friAo- B ut gracious Princes, I fay, are Nurfing-fathers indeed, thztfuckje yc ?°~ their people with their own milk i> and thou&h fometimes they o^amp-o dc- rr.uft take the rod in hand, yet they give tewer and lighter (trokes, iict-orumsiut than the fault deferveth : Ferty flripes mayeft thou give him, and bcmjiaoYHm not ex ceed, that thy Brother may not Jeem vile unto thee, was God's doT's*! f >1 °" comirjanc l to Judges in thofe dayes, Deut. 25. 3. The command itb'.\, fo fhidtly obferved by the Jews ( who were otherwife crabbed

enough ) that they alwayes bated one of the forty. Of the Jews five times received I forty gripes fave one faith Paul, 2 Cor. 11. 24. when they made no Confcience(as too many now adays do not^) ©fabuiing a Minifter of the Gofpe), yet they would bear (hew of a confeiencious care of the Law, and when fo cruel as five times to fcourge an innocent, yet they will be fo merciful, as every time to bate him one of the account: but as the command was fuperftitioufly obferved by them, fo the argument that back's it is to be weighed by all the Judges of God's people, that thy brother may not feem vile to thee \ as poor or bad as he is, yet he i^ thy brother : and therefore as Pliny to his friend that was too rigid in C. Kin. S. his Sons coxrL&ion.memineris & te homintm ejje & bominispairem: EptfL lib. 9. thou art but awawthat firik<ji-> and he is a man that is ftricketj, * and therefore a common nature requireth a common equity and

humanity, efpecially feeing he is one that (hall with thee (tand at the fame laft Judgment-feat, where all judgments here (lull be judged over again : and then take heed that jull fentence be not then objecled, which is already pronounced, James 2> 13. He fljjll have judgment without mercy that hath Jhewed no mercy. I deny not but times and caf.smay be fo otherwifc irrecoverably corrupt, that the Magiftratcs fword mull have of neccflity a

(harp

(harp edge on it, to cut off rotten members, that will endanger the whole body. An Iron Age may call for an Iron Rod, and mulo nodomalus cuneut) a hard knot and as hard a wedge rauli meet fomerime and in Tome particular cafe.

But in general courfe of proceeding ( Honourable and Reverend ) I hope God will be your guide. It was his infinite Wif-dom in redeeming us guilty Malefactors to find out a way wherein ftri&eft Juftice and tendereft Mercy might meet and kjfs, P{a!. 85,10. At your beft you will fall fhort of your Copy, but I perfwade my felf that you will do your beft to write after it, that fo in his Sacred Ma jetty's Reign and by your Judicatures this Text may mere and more be fulfilled, a King/hall reign in Rigbte-oufnefs, and his Princes Jhall rule in Judgment.

And therefore for Application, what a mercy in this kind we Vfr. 1. enjoy were not tsKwixovvi and iznzrXvo~iAOVw too near a kin, Thankfulnef*. Epbraim and Manajps Brethren, ( that is, plenty begetting for-getfulnefs ) we mould all ( as we have caufe ) acknowledge with thankfulnefs. I confefs although the Sun goes on in a fteady even courfe, yet therefemblance of it in the waters feemeth as much to waver as they do. Multitudes in Scripture-phrafe are Waters-, Rev. 17. 15. and yours and other Governours adti* ons and judicatures, though fteady and even,may appear crooked, as a ftreight ftafTin the waters, whilft refracted and perverted in their tumultuous apprehenfions: but its your comfort that bene facere & male audire Regium eft, to do well and hear ill is no lefs \

than a Royalty. And mean while for my part as long as I conii-der, how in other Countries,and now Aceldama ?s fields of bloud, there is it may be no Magiftrate, but an Enemy, and no Latv> but Martial, and withal caft mine eye homeward, and fee juftice in our Kingdom ride circuit, and Judges in this refpedl prove feet to the lame in coming as it were to their doors, who it may be could not go out in long journeys to feek for Juftice, let ever, what's here God's promife,be matter of my praife \ that as Chrift our King doth reign in Rigbteoufnefs-, fo Frinces and Judges as his Deputies do rule in Judgment,

And in this ( Honourable Lords) for the continuance of all Vfe. 2. ourhappinefs, without flattery let me according to the old verfe Exhortation. commend you in commending to you that, which you are com- ^ fmo ^ uf mended and honoured for, Juftice guided by Wifdom and fweet- * A ned by Mercy ivee &7rep a-sro zwyw yKvmiocs <p(pirai vS.fA.oi Phil, judxus zro77/xov tci's Sicp&ozv ivvo/uiocv as he fpeaks, that from you as uhfrtw,

N n n 2 from

Job i?. 14. ifo. II. J.

SERM, XXVI.

from main Streams under our highefr Well-head fuch fweet ftreams of Juftice and Equity may flow,as may be for the refrefti-mgof all that thirft after Righteoufnefs.

Many things I might commend it to you for, and urge it with.

1. A juft God, for whom you judge, and by whom your fclvcs muit be judged one day.

2. A gracious Prince, whofe perfon here you reprefent s fo that what violence is now done to you, his Laws make as Treafm againft himfelf. Thofe Laws that honour you, I know will be honoured by you, nor will you profane his chair, who in fome refpedr. hath made you facred.

3. The worth of Juftice and your own benefit by if, a Grace that makes you like God, andaVertue, asuniverfal in it felf, ib hath this peculiar to it, that whereas fome other Vertues are diftafted by many,this hath univerfal approbation from all,though mo/1 unjuft themfelves. Every mm will kjfsbk lips that gives a right anfoer, Prov. 24. 26* The Scripture makes it your Dia-dent) Robe, Girdle * andfo tells you that it is comely, fafe, honourable. Your bufinefles and diffractions cannot but be many, and it may be often tumultuous ■> but as Ariftotle made Pleafure Vertues,page, fo the Confcienceof your fleering point-blank on Juftice through the mod troublefome Seas and Tempefts will be as the pleafant ayreof a fweet Inftrument, that founds well even after it hath been well handled. This for your comfort => and for your fafety, it's wrapt up in the publick weal, as particulars are in generals : and therefore fometimes it is the fafeft way to lay up our treafure in the common Town-houfe, nor to think that ours will Hand, whilft our Injuftice ruines others, unlefs a man could in wif J om hope,that his houfe would be fafe,when he hath fat on fire all his neighbours about him. Thus felf love may plead for another's right, but yours are more generous and pub-lick Spirits. Nor did P^f/tfmiihke,when in his Panegyrick of Tbeodufw he exprefTeth his thoughts thus : Nullam ma'prem ere-diderim cjfe Trincipum felicit at em, quam fecijfe felicem, Princes and great mens happinefs is to make others happy h and this is done by a wife and moderate executing of Juftice, which leads me directly to the fecond part of the Text in thefecond Verfe, which, had I time to handle, I (hould from thofe comparisons and expredions fhew you.

i. What an univerfalblefling a juft Jud^e and aright Juftice of Peace is to a Common-wealth and State, ko/vos e tns as he calls him, a common Benefadtor. Such are Abimckcb's Fatra

Patrt£,

Tutrix fuch careful Fathers and Patriots as every way provide for the peoples fafety and welfare. If they Hand in afore blatt they are rYH fcOffiD* «* teftum adverfus ventnm, as a Roof to cover them i if in a ftorm at Sea, or in danger of an inundation, they areDT "1DD \ut portus adverfus tempeftatem, an Hiven to harbour therm if fain'ing with inward thirft, CD'D O7ED utrivus adverfus fitim, as full Rivers of waters fully to cool them, or with outward drought, J^D^D ut umbra adverfus £Jlum-> as the Jha-don? of a great rocl^ in a weary land to refrem them. The greater the perfon the greater the {hade. If a Supreme Monarch, as our Gracious King '■> he a great rocf^ under whofe (hade we all lit down in Peace : but every Judge and Juftice, efpecially if chief, yea under-officers, Pleaders, Clerks, Jurors, &c. accor ■ ding to their feveral places, may be greater or lefs hills, whofe fhelter and (hade the innocent lamb may ly in. For although I have fpoken all this while to Magiftrates and Judges, yet it was not to fpare or neglect inferiour Officers, butonely in hope that the great wheels going right would make all the lefs move accordingly. For you inferiour Officers and Country-men muft not -be like the letter and inferiour Orbs, which, though carried about with the motion of the Trimum mobile, yet have a llie contrary motion of their own. No, you are but as hands and/c?*, which muft jrorj^and go according as the head directs: you cannot be exempted from this charge of Rigteoufnefs and Juftice in your pleadings, writings, verdicts, oaths, testimonies, if your betters cannot plead immunity, but even Kings muft reign in rigb-teoufnefs and Princes rule in judgment, and fo prove a general univerfal good, which may help at every hand. Which is the firft thing obfcrvable from thefe companions.

2. The fecond expreflcth what protection they are, in leiTer and greater dangers,to whole States and Kingdoms never fo over-flowen withmifery and mifchief, as long as a ftream of Juftice runs in a ftrong and clear current; as Fens and low grounds not drowned, if their out-falls keep right and open '•> in particular to bad ones, in {topping up and cutting off their wickednefs, which would dk drown them i to good ones,in defending them againft their unjuft op; reflions, who elfe would over-run them. Thus an hiding place from the windflca coverts from molt violent tempers may you be, Firft in regard of fafeft protection, efpecially to many a poor man now blafted with the voindoi a great mans breath, and quite born down thtftream by him, who hath wind and tide

for

for hirmand (ecohdly in regard of that full refreshment, which you may be to them that thirft after Juftice, and are quite wearied out with Jongfuite?, you will indeed prove as rivers of waters in a dry place, and the fhade of a great roc}^ in a weary land. Thus from the Text you may obferve, fuch a Judge is an univtrCal blef-fing toothers •> and that oftentimes though with inconveniency tohimfelf, the Vine lofetb of bU fweetnefs, and the Olive of hit fat-nefs, that is for their own advantage, it being fpent on others, .when they come to rule : this they lofe, and what get they > what the Buckler gets ; ftrokes it (elf, to keep the body fafe. Agreeable to the comparifon in the Text, the Roof of the houfe fiands in the Blait, to keep him fafe that fits under it. The bank endures the Waves fierce beating, to keep the Land from drown-ing:the River fpends of its water to quench the thirfty Traveller's thirft, and the rock intercepts the Suns heat, that he may (it in thejhadow of it. Thus is it with a good Magiftratc omnium from-nos iUw vigilia drfindit, he wakes that we may flecp, his Head is filled with cares that ours may be quiet, and his Heart fometimes with fears that ours may be more confident. Nebemiatfs^ good Governour, example in this kind is remarkable, Cbap. 6> 14,15.

and juftifieth An a good Common-wealths-man's an-

fwer to him that found fault with him for neglecting his own occafions, ifxo) Si {aIKu ths •sra^M©-^ But I (faid he) take care of my Country.

Thus (Honorable Lords) you have Cccn not fo much your Duty, as your Honour and Happinefs, your being juft in making us happy. And therefore, for clofe, what was laid of EHakim y Ifa. 22. 20, 21, 22, 6cc. let me apply to you, and conclude i You are our Fliakims, as he under their Hezekjab, Co you under ours, whom God and our King have Clothed with the Robe, and jirengtbened with the Girdle, have committed the Judicature to your hand, and appointed for Fathers to the Inhabitants of Je-rufjlem,zx\d the Houfe of Judab, ver, 2 1. The Lord ll ill fafienyou of a Nail in afureplaee, (as ver. 23.) that,as it there followeth,we may itill and Mill, ever fafe-y hang upon you, not only all the glory of your Fathers Houfcs, but alio our Offspring and JJfue, all f r epels of fmall quantity, from the Vtffcls of Cups even to all the Vejfels of Flagons h that the poor Man may come and hang his little Cup upon you in his petty matters, and the great Man may come and bang bti Flagon, his greater Caufc \ whether leiTer or greater Matters, yet all may bang fafely on you, \\hi\i\ fattened

as

as Nails in a fare place* fettled in your places, but more fettled inacourfe of Juftice, judging and ruling in Righteouftcfs, and Wifdom, and Moderation , and fo prove a Hiding-place from the Wind, aud Covert from the T^empeft, Sec meant of Chrill fully, as I laid at firlt. And therefore what I fay nowatlaft, is with all humility,as becomes my place,and yet with all afTurance of your Faithfulnefs in regard of yours, to defire and hop^ that what you would now, and at the laft day have Chrilt to be to you, you will ftill pleafe to continue to be to God's and the King's People. The Wind may blow, and Flouds may come and beat againft your Houfes, and greateft Princes ftrongeft and higheft Palaces, and therefore you and they may then efpecially ftand in great need of a Covert, and Hiding-place in Chrift. Inward and Spiritual thirft and drought may betide thofe, that water others with clear itreams of Juftice. Sure, at the laft day, when the whole World will be on fire, then thofe Kougji avacpufe&s, cooling days, or days of refre(hment, Ads 3. 19. A River, a Shade, then would be welcome. Chrilt both now is, and then, and ever will be, all this to his > and therefore (I fiid) what you would defire him to be to you then, I promife my felf you will continue to be to his People. The Lord grant in Ghrift, for his Mercies fake, that (till long and long our gracious King may reign in Righteoufmfs, and his Princes, and Counfellors, and Judges, may rule in Judgment; that He above them, and they under Him, may be as an Hiding-place from the W*md, and a Covert from thejiorm, as Rivers of water in a dry place, and as the Jhadovo of a great Rocl^ in a weary Land* Even fo Amen, Lord Jefits our everlafiing Melchifedech*

SER-

IT-Sermon at Sofion before Mr. I(jt\2.nd other Courtiers.

SERMON XXVII. "

IsA* ]2. I y I.

Behold) a King Jhall Reign in Righteousness t and 1?rimes

foall Rule in Judgment. And a Man jhall be as an hiding-place from the Wind^

and a covert from the Tempe/l, as Rivers of Water in

a dry place , and as the fbadorv of a great Rock in 4

rveary Land.

ANd fo we difpatched the Text as a Plat-form of other Kings and Princes in Hezekiab's Type \ but behold a greater than Hezekjab, yea, than Solomon is here, the Lord Jefa Cbrifti our Melcbifede^ the King $f our rigbteoufnefs and -peace \ and fo in this fecond brief view of the words, as principally meant of him, we have,

Fxr/r, Chrifts righteous Reign and Government, ver. 1. He, that King, who Reigns in Rigbteoufnefs, and his Apoftles and Minifters, thofe Princes tbat rule in Judgment* Of which point, becaufe I have dilated on TfaU 45. 6. on thofe words, the Scepter of thy Kingdom U a right Scepter ; therefore I here now wholly forbear, and only take a (hort view of the fecond parr, namely of the blefTcd and peaceable fruits of his Government, ver. 2. That God-Man (whatever Hezekjab, or beft King is, yet He ) above all, is an Hiding-place from the wind, and a Covert from the ft or w. Rivers of waters, Sec. From which we may obferve briefly,

I. What Chrift is to us, and therein fee his AU-fufficiency.

II. What that coii him, from whence we may more fully defcry his Love*

1. He is no lefs than Witt* £, tv men, Col. 3. 11. All, and to all, aud fo an All-fuflkient both protedhn to his People, in the two tirft companions, Abiding-place from the JFind, and a Covert from the ftorm. And rcfrefhment in the two latter, Rivers

of

of waters in a dry place? and the [hadow of a great Roc\in a weary Land,

But that we may as it were more diftindlly fpelljhis bkffcd Truth, takeit afunder into thefe four, 1. That he is able and ready to help, when greateft Evils fall on us. 2. Nay, when all meet in u c « 3. And yet then be a full help. 4. Moll proper for our Malady, and molt feafonable for Time and 0;ca-lion. Which all put together make up this full word of Comfort: That when greateft Evils befal us, and all evils do round about befet us, yet then Chrift prote&s and refrefhah molt fully and feafonably.

1. When greateft Evils befal us: For ourbleiTed Elijah is fuch a Nailfofaftened in a fore place, that we may not only hung on him Cups-, but Flagons? Ifa. 22. 23,24. not only our IciTer fins and miferies ? but if we have but an hand of working Faith? to hang the greateft and heaviefl in both kinds our Burdens? Pfal. 55. 22. our burdens, though Co heavy, as other-wife would fink our Bodies into the Grave, and our Souls into Hell s yet of him it's faid, that not only Morbos noflros pertulit? that he hath bom our lefTer Griefs, but alfo Dolores noftros bajula* vity D?2D> he hath carried the heavieft Burden of our Sorrows? as the word fignirieth, Nor doth this firft particular weigh down the weight of the words in the Text. rVH here holdeth out the moft hindering Wind? from which yet he hides us > and OT the moft violent Storm and Stream, from which yet he covers us* The dry place argueth extremity of Thirft, which ' hath with it acuteft Pain : Which yet thefe Rivers quench and eafe. And this weary Land implieth the more weary fweltred Traveller, which yet this Rock^ {hades and cooleth. Oh for ever therefore on his 'thigh let that 'Name of his be written? Lord of Lords., and King of Kings? Rev. ip. id- The greateft Lord and King, who cures the' Grief of our griefs, and Sorrow of forrows, even our greateft Sins and Miferies, whocafeth us when the heavieft fall on us.

2. Nay, when all rouud about befet and encompafs us, qtxv -ftei^.c^cns Tn^/TTiffffe itwilhois ? all jy when we fad round about into divers? into all 'Temptations? James 1.2. when Rains fall? and Flouds tome, and Winds blow*

Una Furiifq? Nttufq\ ruunt^ crebcrq-i proceUis

Afrkus

and all hat upon the Houfe? yet this Roc}^ upholds it ; Mat, 7 25.

Ooo When

% Pet. 3. 10.

The Trent.

SERM. XXVII.

When Heaven frowns, and Hell gapes, when the Earth trembles, and the Sea roars, even then Chrift is WiTa iij if thxoiv, All in all of Comforfsin a nothing but Mifcry: Yea, when at lail day, the Elements pall pijs away with fervent heat) and the Earth and all the Worhj in it (hall be burnt up. A poor Believer, that then (hall have Chrilt in his Aims, may fay, Here's my All: And whilft he Hands on the Embers of the burnt World, clap his hands over his Head, and fay, I than\ God I have hft nothing. This is the fecond particular. In all our Evils, Chrilt is all our Comfort, a Panacea, a Catholicon, for all Difeafes i and which Hill the Text, without ftretching, reacheth to, hold-ing out Him as our general Remedy in all, both kinds and mea-fures of our Malady : Not only a Hiding-place from the Wind, but alfo a Covert from the Storm. There's refuge from lefTer and greater Evils for degree: Not only for a fljelter from the Wind, and a Covert from the Storm* which may be applied to the Affli-&iom of the outward Man, but alio Rivers of water, and a great fhady Roc\: Which holds out all fweeteft refreflnng, againft the moil languishing Thirftings and Faintings of the inward Man : So that in all both kinds and degrees, what they fay he fpent a whole night, we may not unproritably fpend our whole lives in, faying, and making it good when we have faid it, Chri-ft nt me us, & omnia, My Chrilt, my AH. It was he, that, when asked by Mofes what hU Name was, anfwered, lam, Exod. 3.14. and added no more to tell you what he was, as leaving that to you, to add what your defires or wants would make him, that are fit to be fulfilled, or Hand in need to be relived. I am: But fay you, What ? Even whatever you want, or whatever in a right way you would have.Isit Grace ? Why, I am that. Is it Peace ? And I am that too. Is it outward Comfort and Refrcfh-ment ? I am more than that alfo. Here not fo much Money, as Chx\i\,that anfwereth all things* Ecclef. 10. 19. as Chrift that an-fwereth all things* who is an Hiding-place from the Wind,, and a Covert from the Storm, Rivers of waters, Sec. Better than CtefiM his River, which he calls TIotoliuai iri^.v Tnivfx toc o:ycib&. Some of our Rivers we know, named and praifed for thirty forts of Fifli: But thefc Rivers in the Text arefuch, as bring in all forts of Comfort.

3. Yea, and lull Tides of them too : For that's the third particular. In £T<_ateft Evils, in all, Chrift is a full and perf.d Defence and ketRft,ment: For it's of fa Fitlnefs that we have all

received.

received, John I. \6* that his Gift may be like HimfeIf,both/#// and Perfetl, James I. 17-. Which the Companions here fully holdout: For whilft in the firft, called an Hiding-place from the wind, he is compared to a ftrong and warm Roof and Houfe, which is Satta telia , In which the Man fits fully fafe and mil, amidft all the moit whisking and blultering Winds, that make fuch a puffing about him, and as it werefo bid in it, that fcOnD the Wind cannot find him out, or blow hisleaft Candle or Com a JOH fort out; And when in the fecond, called a Covert from the ftorm, acultavit. or Sea-Tempeft , he therein is compared to fome Houfe or Receptacle in an high Rock in the Sea, which higheft Tides or Storms reach not \ How fiercely doth fuch an one hear the Waves beat, and the Sea roar about him, and yet he in Latibulo, in his fecure Hold > how quiet doth he fit and ileep as in greateft Calms > The third Comparifon yet more full, when called Ki-vers of waters in a dry place. One River would argue fulneis, and a conftant Current too, according to that, If a* 48.18. 'then thy Peace had been as the River : But when it's here added Rivers in the plural Number, it expreiTeth the over-flowing Bounty and Grace of Chrift, that his Church need not fear Drought 9 when like Eden, it hath four Rivers to water it. And the laft Comparifon as ftrong as any when called, the Shadow of a great Roc}^ in a weary Land : In which a threefold Emphafis.

Firit, A Shadow: How fully contentful to the fwelted Traveller or Labourer, who therefore gapes after it > Job 7. 2. But it may be like a (hadow of fome (lender Tree, which the Light and Heat gets through, and is wavering it felf, and fo its (hade more unconftant. No : But

Secondly, Of a Roc]^, moft firm and fpifs it ielf, and therefore its (hadow more opake and cooling. But it may be the Rccl^is but Htle, and therefore the jhadow of it cannot be great. And therefore, although it may refrefti the Traveller for a little time, whilil he is in it, and near it, but fo as he is foon out of it, and then never the better for it. No > and therefore it's added,

Thirdly, That it's the (hadow of a great RocJ^, fo great as will reach the weary Traveller afar off, and in which it may be he may with much re£re(hment walk a great part of his way, and it may be, all his day-long. Now fuch a Rocl^is our Saviour, and fuch and fo great is the comfortable (hade of his Protection and Love, that it will reach a weary Traveller to Heaven,

O o 0 2 even

even when a great way off, in the very jhadow of Deaths and in the comfortable Refrigerium whereof he may walk all his way, and ail hisday-long : Unlefs he will run out of it to play the Wanton in Sin, or the World's Sun-jbine. A fourth Etr> phaiis there is, that it's a Shade of a Kocl^t of a great Ro:^ and that in a weary Land* But that molt properly belongs to

Fourthlv, The fourth particular, That, As ChrilFs Protection and Refrtfhment is full, fo it's fit and proper : A Remedy fitted for the Malady* and an Help fuited to the Opportunity and Exigence : Like the Manna of old, which, they fay, fitted every Palar. He is the Sbidowot a great Roch^i and that in a weary Land, where it is moft welcome. Rivers of waters^ but withal in a dry Flace, where moft needful. An Hiding-place, but from the Wind) which elfe would overthrow, and a Covert, but from the Storm-, which elfe would overflow all. Chrift fo feftingoff the Beauty of his Grace with a graceful Foil, and fo difpenfing his Mercies that they may not only be great, but alfo fit and fea-fbnable i and fo thereby he doubles his Praife, and their Comfort by it. Whilft the Apple of Gold u in a Pitlure of Silver : Whilft the former and later Rain is fent down in their feafons : When the Hungry ate fed, and the Naj^ed clothed: Not as Mens favours fometimes, which, becaufe not laid right on, pinch the Back and prove Eurdensi like a Roof in fair weather , and a Shade in Winter, when the Sun-fhine would do better : But the dry Place here is the poor Soul, and the weary Land is the heavy laden Sinner, weary of Sin and Sorrow, and thirfting and groaning after Peace and Righteoufnefs} who could beft tell you how welcome the Rivers of water would be to the chafed Hart, 'fal. Job7„2. 42.1. and the Shadow to the poor labouring Creature, thateven

pant* and gapes after it. Now fuch a Geos octtd juMyavvis-, fucfv an Ail-fufrkient Hip and Comfort is'our dear Saviour, who, when grcareft evils befal us, and all evils fall round about m h even then bringing in fulled and feafonablcfi fupplics, is an Hi-ding-place from the Wind^ and a Covert f rom the Storm, as Rivers of waters in a dry place, and as the Shadow of a great Eocl^in aweary Land. And hereby we have lecn his All-furrL Lucy oy wh-t he is to us.

2. In the fecond place we from a fecond view of the words are to difjry his Love by what this coit him, an enduring'of that himidf, from which he freed us. The Roof takes upon it the Wind> and the Zfoff^the Stream^nd the Rocf^thc Sun's fcorching i>

that

that* the Man may be (hrowded, the Land preferved, the poor Traveller (haded. Even thus did our dear Saviour interpofe him-lelf betwixt us and his Fathers wrath, in his own body to take that thruft, which elfe would for ever hive fped us > the right Pafchal Lamb himfelf fcorchcd and rafted in th$ fire for the People of God to featt with '•> who for our fakes became poor, that by his Poverty we may-be made rich-, 2 Cor. 8, p. a faithful Surety indeed, who makes hirnfelf liable to the Debt, and paid it, that we may be di(charged of it, arraigned, that we might bedifmhTed, there fi-lent, that we might have fomething to plead, condemned, that we might be acquired \ that Lamb of God-, John 1. 29. 0 ocipQv tmv ociAOtpjiccv TS hoV/US. Which word and phrafe will iudirfe-rently iignify the taking away the fin of the world by himfeli bearing the punishment of it * for fo indeed by bearing our griefs he be hath carried away our farrows, Ifa. 53.4* the chafiifement of our peace being on him, fo that by hU jiripes we are healed, verf» 5. In what a Muttering Storm ot God's wrath (hould we have been, blowen away by it as Chaff before the Wind, if Chritt had not taken it upon him to (belter us > and how had we thirfted and fainted quite away'if the fcorching heat of his Fathers wrath had not lighted on him, and Rivers and Streams of his Blood had not fwectly flovven from him to have revived and refrtuVd us ?! Our Cure in his Wounds, our Healing in his Stripes, our Life in his Deaths even-he thirfts and dye s th3t in our greateft heats and J°n. r 9. *8> (traits-we might not thirft, but live eternally. So that however z ^ 3 ^ 0 our Life and Peace came to us by free gift, yet he payed dear for it, whileir he became as the hiding-place from the rainj and covert from thefhrm '•> as rivers of waters hi a dry place, and tbejhachw of. a great rocj^in a weary land*

Andthus from the words, by what he is and hath done fo us, we have (een his AlfunSciency, and by what it cott him v;e have defcricd his Bounty and Love.

For Application, let the conilderation of the ruff Call upon us not to reft, till we have gotten fure infereft in „.n him, as the only ali-fuffi-icnt means and Author oi our comfort and peace. If he be not our Shelter, the ttrungett Cattle or Palace will not keep our the blatt of Gods dHpleafure, nor the i ;eft Banks we can make, an over flowing Delude of his wrath : which isthereafon why, If a* 28. id. comes in fo between the 15, and ij*verfis. Though they thtnk,that they have banked it out fo high and fo (hong, that the over flowing fconrge (hou'd not pafs over

to

SER.M. XXVIL

to them, verf. 1 5. yet, unlefs God lay in Zion this precious tried Foundation-ftone, (verf id.) the truth is, they are but lies that they have made their refuge^ and its but faljhood, under which they have hid themselves : and the Hail will faeep away fuch a refuge-, and the waters will overflow fuch a hiding-place, verf. 17. For Chrift only is the Covert from the ftorm* If the ftreams of his bloud quench not our thirft, the rich man's beft wines and choiceft drinks will not prevent his tongue's fcorchings in Hell, and out of the (hadorv of his wings the belt other skreens will end but in the fhadow of death in Hell's gloomy Vault, (hading, but not cooling, dark and hot, where the fire burns, but mines not ■<> and therefoie to a Chriftian with the holy Martyr, None hut Chriji, None hut Chriji '■> becaufe indeed none but thrift can do all that hath been (hewed in the former particulars he doth. Some may be a means of comfort and help from evils, but not from greateft : Others from (bme of the greateft, but not from all j or if from all, yet never fully, or notahvayes feafonably. The Bed will be too jbort, as the Prophet fpeaks, J fa* 28. 20. for a man to/Jretchhis whole length on, and the Covering too fcant to wrap himfelf all over round about with v when Lion and Fox-skin both fewed together will not perfectly fecure, the Lamb's hl.ud will, lhavefeen an end to all other perfedions, faith the Pfalmilt, but thy Commandment is exceeding broad, Pfal. 11£. 96* and his promifes in Chrift as broad > in length reaching to all our times, and in breadth to In Pfal. 55. cover all our wants, and therefore, as St. Aujiin fweetly, infinem cum audis, Sec, When thou heareft to the end, do thou intend Chrift, who is not only the way, butalfo the end too j fo that quicquideji uhi infra fieterU, antequam ad Chrijiumpervenias, nil tibi aliud SermoVh'inus dicit, nift accede, &c. Although in thy purfuitthou fhouldft have overtaken all comforts be fide, and as yet falkft fhort of Chrift, God hath nothing to fay to thee elfe, but infinem ft ill up and feek, thou art not yet come to thy reft \ nor as yet lighted on that receipt that will iully and properly heal and help all even thy greateft Maladies. Now therefore again up and feck \ and that where he may be feen in Providences, Ordinances, in Word, Sacraments ', and although thy cafe be ill,*f-fliclcd and teffed with tempefts, fcorchedwith heat, and fpent with thirft, yet leave not feeking, till there you rind him to be all this in the Text, even an hiding-place from the wind. So firir 3 as fuch, feek him. Vfe 2. As foch when found, truft and reft and glory in him, and im-

prove

prove him. Thou mayeft then cry aloud thy npK&, I have fund him whom my foul loveth \ and that, as thefe comparifons exprefs it, every way happily, for Chrift was born in Bethlehem Epbrata, Mic. f. 2. The firft word whereof fignifieth an houfe of breads and the other fruitfulnefs. There's therefore no ftarving or pi-lning there. In thy Fathers houfe there's bread enough^ yea and phy-fick enough too for every difeafe, as St. Ambroje fully on PfaL Up. 57. thefe words, Portio mea Domine, 0 Lord thou art my -portion* And indeed a naked Chrift is Portion enough befides all other Bequefts and Legacies. To this purpofe it's worth the marking, that Pfal. 81. 8. God feems to make way to fpeak of fome great matter,which he would with greedy attention have liftned to h Hearhen> 0 my people^ and I will tejiifie^ (J IfraeU if thou wilt, hearken unto me-, as though fome great promife were to follow, and fo there doth : but what is it ? fee verfp^io* 'that there Jhall be noftrange Godamongjl them befides him,as though he by himfelf were all-fufficient enough, and Abraham's exceeding great reward without them. So happy every way thou art, if thou haft him : but more happy,if every way we could improve him : for,as God would have none of our parts and abilities lye idle, foneicher would he have any thing in him, that we have intereftin,not improved. And therefore feeing Chrift and Godlinefs axe profit able for all things-yvt fhould in greater and Iefler wants and evils improve Chrift and have recourfe to him, that even to us and in our par-ticular,whether inward or outward blufterings and thirftings and faintings we may find him as an hiding-place from the wind^ and a covert from the.ftorm, that thy thirjiy foul may find him rivers of waters in that dry place, and thy tired-out fyirit^ the Jhadow of a great rochjn a weary land-

This the Application of what Chrift is to us.

For that other, whatitcoft him.

Firft, fee thy fin in the fufferings of thy Saviou*: what he did Vfe U endure thou (houldft have done. And therefore, finful foul,look upon thy Chrift arraigned, condemned, whipt, curfed, crucified, and fay, all this I mould hive been, tux 0gulofa gula> Sec. as he faith. Drunkard, it wasthy fugrcd cup that made Chrift drink Gall and Vinegar. Proud haughty one, it was thy pride, that hung thy Saviour between tfrieves : thy gaynefs, proud Peacock, that crowned hrm with thorns* It was the wantonnefs\of thy flefh, that pierced thy Saviour's with nails, a?id tore it with, whips i and therefore when thou feeft thy Saviour's blood arife

in

id his wounds, let thine in an holy blufh arife in thy face, and fay, all this blaft and Ihrm, which the roof endured, and all that fcorching heat,which the rocf^ is beaten upon with,was procured by my/?*/, and had not Chrrti interpofed, had certainly lighted on my perfon, and therefore II tirft loath both.

But fecondly,the more love him,yea more than our felves,faying uith Ignatius 6 tptos e^uos izctvpctfcu, In Chriit as my lins fo my love wat crucified', and by way of thankfulnefs though it never be a requital, I'l interpofe m| deareft right hand to fave my Head from wounding. The fervant (hall willingly put his own body between his Mafterand the thruft, to fave his dishonour, who by fo doing hath himfelf faved his foul, even by being an bi-• ding-pi ace from the wind, a covert from the ftorm^ rivers of waters in d dry place, thejhadow of a great rock, in a weary land,

7ibi Domine Jefit*

SER-

SERMON XXVIII.

At St. P*WV, Decemb, zy.

John 5, 14* *M-

Afterward fefa findeth him in the Temple> and faid unto him, Behold^ thou art made whole : Jin no more^ left a worfe thing come unto thee.

THe prudent Phyfician's care is not only perfectly to Making, par-cure the prefent difeafe, but withal Co prevent an after- *¥ du ? relapfe, which otherwife might prove more dange- u 2* ftv *J>»*-rous: and accordingly the Lord Jefus, our Vktbus 0 7r£v ' w ^ < Medhus, the Son of right eoufnefs, that hath haling in hii wings, in the beginning of the Chapter comes as a loving Phyfician to the Tool of Bethefda, as to a publick Hofpital of impotent difeafed people, verf, 2. and of all the multitude he moft graciouily vifits one that had moft need of pity and help ; whofe difeafe Interpre- DuUis weds-ters conceive .was moft dangerous, and for time grown Chro- ct * s * n *» f fo nical > the Text faith of thirty eight years continuance, verf. 5. Mp^ m c ^ m ( drooping Chriftian die not of defpair, ror thou (halt not of thy tens maxt-difeafe though never fodefperate,if Chrift undertake the cure/orj *>* Ufaran* him he healed, verfafi&ox his body : and fo much was wrought tem -on his fouly that from Bethefda s Torch, v. 2. he was now got to the temple in the Text, moft likely to return thanks to God ^ mos erat * for his recovery : but his Saviour was not as yet favingly made A ^] I \ 10 % known to him. And therefore, to perfedt the cure in healing his crottm. ' foul, and to prevent a relapfe of both foul and body into a worfe malady,he calls about there the fecond time to meet him, and after his cure prefcribes him a Diet, this Recipe, Behold thou art made whole: fin no more, left a worfe thing come unto thee-

In which words two things are implied, and two things in-joyned ; The firft thing implied in thefe words,<UMftm a^uapFotve, fin no more, was, that after his recovery without better care taken he was in danger to fin again. The fecond, this ', that, if he did revolt to his former fin, he was in eminent danger to-relapfe into a worfe malady, in thefe words Vvoc <ui? X^€^ v T/ > & c « hfi a worfe thing come unto thee.

P p p Whereupon

Whereupon the two things prefcribed and injoyned (and the firft a means of the fecond) are, i. Aferious confideration of the Mercy he had received in thofe words, iA vyw yiysxus>, Behold^ thou art made whole. 2. Aftudiouscare that he would avoid the like fin, if he would not incur a greater danger, in thofe words, /x^neTi a/xcfyfocve, Sin no more le(i a worfe thing come unto thee. Like as the Angel charged Lot, now gotten out of Sodom ,to flie for hti life, and not loohJ?acj^M(\ Vengeance fhould overtake him, Gen. 19. 17. Or as if the Phylician before fpo-ken of (hould fay thus to his Patient, whofe wantonnefs or other diforder had brought him into fbme dangerous difeafe, which yet through his skill and care and pains were now cured : Friend, let this fair fcape be a fair warning to you, that you never play the like wanton, left you come to be in a worfe cafe, and then meet not with fo cafie a Cure h but it may prove to be utterly incurable.

The two things implied will afford two Obfervations \ and the two other injoyned will fitly ferve for a double Application. Doth 1* And the firft Note from the firft thing implied is this: That

after healing Mercy we are in great danger, without better care taken, to fin again, as before, if not worfe than ever : For you may be affured that our Saviour's Caveat was no idle word. Sin no more to this recovered finner was a Watch wordy that fpake his danger of a new Surprife : An Itemjhzt told him,that, if he looked not to it, he was likely to run into a further Arrear, even after his old Debt was paid, and he had a new Stock to fee up with: And to this purpofe obferve in this Inftance thefe three particulars.

Firft, That Chrift contents not himfelf with his firft healing Vifit: But feeth that he had need of a fecond meeting with, to prevent an after-clap. As the Apoftlcs, whom they at firft converted, they after vifited and confirmed, A<fls 14. 21, 22. & 15.32. &3d*4'i*

'Secondly, And this after-meeting and fecond dofc of Spiritual Phyfick he gave him in the Temple, though he we're then (it's likely) in a good mind, and hopefully in a good way.

Thirdly, And this Item and advice (fin no more) befet on both fides with very forcible Arguments, to make it more erTe-&ual. Before it you have Beneficium acceptum', he is put in mind of the Benefit received, to make his Ingenuity biufh : Behold,

hold, thou art made whole, fin no more* After it is fet Futurum judicium, a worfe mifchief that's likely to follow upon his fe-cond mifcarriage, that fo he might tremble and fear, and do no more fo prefumptuoufly. Sin not, lefi a worfe thing come unto thee. All which three hold forth thus much to us.

1. That after Chrift hath in mercy vifited us, we have need that a fecond time he mould meet with us. As Manoah after the rirft mefTage by the Angel, that he mould have a Child, de-(ired that he might come again the fecond time, and tell them how they Jhould order it, Judg. 13. 8, 12. After we are raifed

, up, and fet on our Legs, we have need to be taught, how we (hould walk to prevent an after-ftumble, Pfal. 40. 2. After a 1 0£^9ctziu77Hov of a zr^ptpvAcutfitoov, after a Cordial to recover from a former Qualm, an Antidote to fortifie us againit an after-Poyfon.

2. And this before we difiemper our (elves after our Recovery, when in a mod hopeful way to a perfect Cure. Chrift after our moft comfortable up-rifings need again vifit us further, to in-ftrudt and dired: us, though he find m in the Temple, though in never fo good a temper and'poilure.

3. And then he had need deal more ferioufly with us, as here, by reprefenting both the Mercies we have received, and the return of Judgments, which upon fre(h mifcarriages we may fear, on every fide to keep us in » and all this, becaufe (as we have it in the Dodhine) we are then very fubjed: to break out: When God hath tied us with thickeft Cords of Love, then moft petulantly to break, afunder all Bonds of Obedience. Thus not only Pharaoh upon every rejpite grows more hards and Tyre after fe-venty years Captivity, returns to her former Hire, I fa. 23. 17 as though they had been delivered only to do all abominations, J:r. 7. 10. , The Mad-man unbound, that he might be free to do the more Mifchief. But even Jacobs Sons, when reconciled to their Brother, are in danger to fall out among themfelves, Gen. 45. 24. Lot, whenfnatcht as a brand out of Sodom's burning, then fcorcht with unnatural flames, Gen* ip. David, when at eafe, plays the wanton, 2 Sam* 11. Vzziah, when become ftrong, grows ftirf, 2 Chron. 26i id- And Hezekjah, when miraculoufly-recovered (and fome think of the Plague) that Avelling being down, his Heart begins to fwell, he grows Proud, and rendred not according to the Benefit done unto him, 2 Chron. 3?. 25. The

Ppp 2 Story

SER.M. xxviu:

ftory of Ifrael both under their Judges and Kings at large fhew-eth, what a back^fliding People they were, how ready then mod to forget their Duty^when God had remembred them in Mercy, and as foon as ever delivered from their Enemies Tyranny, to relapfe into their former Idolatry : After they had reft, they did evil again before thee, faith Nehemiah, Chap- 9. 28. No fooner got cut of Egypt, and through the Sea, but they fall a murmuring^ and tempting, and going a Whoring from God in the Wilder-nefs ; When brought back afterward from Babylon, if not what returning to Idolatry, yet what doling with Idolaters? What ftrange Marriages, what grafping of the World, and robbing of God, what building of their own Houfes and neglecting of God's, did the Prophets that then lived, complain of? And after all this is come upon us, feeing that thou our God haftpunijhed us left than our Iniquities deferve, and hafl given us fuch a deliver* ance at this: Should we again break^ thy Commandments ? Saith blulhing Ezra, Chap p. 13, 14.. That queftion faith they mould not, but implicth they did* And after Chrift \ though for a time in thofe be ft Times, when the Churches had reft, they were edified, and walking in the fear of the Lord, and bt the comfort of the Ho-ly Ghvft were multiplied, A6tsp. 31. yet afterwards when in Conftantines time Perfecution ceafed, then Superftition, and Ambition, and Covetoufnefs increafed v the Voice from Heaven then cried, Vtnenum in Ecclefiam : When the Enemy left off to wound from without, the old Serpent began to poyfon within, which proved more dangerous. In this Cafe:

1. Former fins are wont to be relapfed into/What this Man's (in in the Text was,is not certain j but though thirty eight years before committed? yet our Saviour's Caveat to him intimates, might Ions after be returned to , with the Dog to his vomit before caft up, and the Sow when wafhed, to her wallowing again in the mire* After one fit of the Gout and Stone, the Man is very fubj'.& to be lick again of the fame Difeafcv as Ifrael upon every new deliverance to their old Idolatry ; the River d^mm'd up foratime, but, as foon as it hath its freecourfe» returns to its former Channel. It's the befotted Drunkard's Catch, Wkn I /hall awakf, I will fee\ it yet again*, Prov. 23. 3:5. As bad Ground, when well manured, brings forth the fame Weeds, but more rank than formerly, and it may be fome new ones beilde. tor,

2. So

2. So fccondly, as old fins are ufually returned to, fo oft-times new ones are de novo fallen into. Nadab and Abibu^whcn newly put into their Office offer firange fire , Lev.10.1. upon new Mercies new fins inftead of new wayes* Ifrael,when but now delivered from Egypt* begins to worjhip fir ange Gods^ which their fathers tyew not, Jer. ip.4. new Gods, Judg. 5. 8. And Judah. when newly returned from Captivity,»fall a marrying grange wives> Ezra 10. 2. When Davids at reft from his wonted enemies, then a fir anger comes, with whom he was not before acquainted, 2 Sam. 12. 4. And when the Chriftian Church was rid of Hea-thenifh Persecutors their old bad Neighbours, then Superft ition and Idolatry crowd in, who before were ftrangers. Never are we more in danger of being foiled with a renewed charge or a new on-fet, than when we are ready to cry Victoria. To prevent which, God's care of our fafety is very oblervable in thefe two particulars in Scripture.

1. That when he intends a perfect Refcue, to his delivering Mercy he joyns guiding Mercy '•> his preventing and following Grace keep company. Thy rigteoufnefs Jball go before thee, j»i PfaL.4©. 2, the glory of the. Lord (hall be thy Reward. He both leads the Van, and brings up the Rear, Jfa 58. 8. v. 10. Thy Light fhall rife in Obfcurity s there the Prifon door is opened and Light is let in : but he had need be led by the hand,when he is got out, and therefore verfi 11. it's added, and the Lord fhall guide thee continually : anfwerable to that, 2Chron,$2, 22. The Lord faved Hezekiah and Jerufalem, and the Lord guided them on every fide > and they had need of it, for verf2< > . when God did but a little leave him the better to prove him, you know how defperatly he ftumbled at the firft ftep i and therefore in all our Deliverances let this be one of our Prayers, Lord asthouhafi delivered us^ fo do not now leave us* but fiill lead us : as thou haft reached me thy hand to pluc\meout of the Snare fo lend me it ftill to lead me in the Way ; which, when come oyt of ftraits, we are in moft danger to go aftray from ; as a man whilft in a narrow de p p Lane cannot fo readily go out of his way, but when got out to a wide Common, As Hof. 2.^,7. where there a r e many paths which may deceive him, he hath moft need of a Guide ; Nor hr.7ewem.0re need of Deliverance from danger,when we are in it> ti.an we have of Guidance, when got out of it, which God therefore in mercy grants, when he means to cornpleat his Mercy. 2..And fecondly therefore alfo is wont not to perfect a Mercy or

Deliverance

Deliverance at the firft, nor, it may be, at all in this life,but leaves a Canaanite, when Ifrael is in Canatn^. an Hadad> a Rezon, and a Jeroboamy whilft Solomon fits peaceably on his Throne, to allay the heat of the Pot, which elfe would boyl over. Few fuch Mornings like that 2 Saw. 23. 4. in which there is no Cloud,ot if fo.ni the morning, yet not ufiully fo all the day, to keep us the better irt, who elfe would be running out, and playing the wantons in the Sunfhine. Chrift w*s never left but once in the Crowd, Luke 2. 43. Nor God ever fo often as in the crowds of his Mercy: and therefore fomthing we (hall have, that we do not pine, and yet not all that we would have, that we do not furfeit: Something he gives to incourage, but mil fomthing he withholds, the better to nurture us, and to force us (till to wait upon him > who elfe ( like ill-nurtured children when they have got all they de-tire ) mould be then moft like to run away farcheil from him > fome Worm in our faireft Apple, and fome Blemifh in our great-ell Beauty, fome bitter in our greateft fweet,to make all medicinal. In our greatelt enjoyments fomthing (hall be wanting, or crofs to our defires, which may be as aconftant Memento, and really foy,fw no more, becaufe elfe we fhall be then ready to fin more than ever. Keaf. I. F° r > fi f ft> it is not in the nature or power of Affliction (un-

lefs fandtified ) to mortify Corruption, thar asfoonas we are freed from the one, we (hould be rid of the other. The Winter-f roll may nip the Weeds, and keep them under ground s but yet fo, as that they fprout out again the next fpring. SoUmm fpeaks of a Fool in the Mortar, and Jeremiah of Drofi in the Furnace. This Cripple in the Text,thougb after thirty eight years weaknefe he had been healed by Cbrift, did not yet know Chrifl: at the rlrit i and fome may never* and then no wonder,if,notwith(tanding all, they prove never the better, but much the worfe.

2. For that Corruption, which Affliction doth not heal,\t doth at moft but curb^nd when thztCurbin a Deliverance is removed, the Corruption is the more fully and violently manifested and exerted i as Antichrift, when the 0 HocriyQV was taken away, was more openly difcovered, 2 Tbejf. 2. 7, 8. And Jordan, when the PreijFs feet were once out of it, ( and fo that Dam as it were broken down ) runs down his Channel more violently than before. In times of danger and trouble Confcience often proves a Shrew, and will chide, and God's angry, and we fear will (trike. The Angeljliinds in the way with a drawn Sword to flop us : and when

feen

fe'en will make a Balaam ftand ftill* Thus then thefe pricking Thorns hedge up the way, and a frormy day (huts the door, and keeps us in : but the next fair blaft that opens it, makes the wanton run out with the more eagernefs. As the hunger-ltarved Man with his food, the longer he was before kept from it, the more greedily he now falls to it \ as much as he pined before, he forfeits now : as they are wont to fay of Sailers, that they are not more calm in a Storm, than they jlorm in a Calm, or when got to Shore. 3. As in this ca(e the Affliction was but a Curb \ io the Deliverance and Mercy proves a Snare, adds Fewel to that Flame, which the former rainy day quenched, or at leaft kept down, ftrengthen's the recovered man's Luft, which Sicknefs weakned, affords matter for the rich man's Pride, whkh his Poverty humbled, entertains the Wanton and Worlding with other company, whom Straits and Dangers for that time inforced to feck after God, and made him glad of his acquaintance. As in Bloud-let-ting,upon the return of the Bloud we are then mod ready to faint; I wifh that after our Bloud-fhed, upon the return of Mercies our former Reformation, that feemed to have fome life in it, do not quite dy away, and that Ephraim and Manajjeh do not continue Brothers mil > the one's Name fignineth Plenty or Fruitfulnefs, and the other's Forgetfulnefss that in the pknty of reftored Mercies we did not forget our Mifery, and ourfelves and our God altogether. The Lord make good that Promife JoZ* 5. 24. to us, that, when being kept long from home, we may vifit our fa-hernacles, and not fin '•> to which we are very fubjcd:. The tick man hath not need of more care and warinefs in the depth of his ficknefs, than of a fair and fafe up-rifing out of his fick-bed upon his recovery v as nothing more eafie in that cafe', than to fall into a Relapfe, fo nothing is more dangerous. Nothing more eafie i There you have this firft point, that after healing Mercy we are fubjedr to return to our former Sins. And 111 that I faid, nothing more dangerous, { we have the fecond.

That,if upon fuch Deliverance we do fall back in:oSin,we fhall D 0 tf. 2. be in great danger, that fome greater Mifchicf will befall us. Sin no more,(diith our Saviour,/<?/£ a worfe thing come unto thee : he Ciith left it do, but he thereby implyes, and it is his meaning, if thou doeft, for certain it will. A Relapfe into a bodify Difeafe after a Recovery ufeth not to be more dangerous,than a Backfiiding rito Sin after a Deliverance oft proves defperate. After all thn is come upon us for onr evil deeds > and feeing that thou out Cod haftpu-

nijhed

nijhed us left than our iniquities deftrve-, and baft given us fuch a deliverance as this \ Jhould we again breal^ thy Commandments ? wovldft thou not be angry with us till thou had ft cerfumed us , fo that there jhould be no remnant nortfcaping } faith Ezra p. 13,14. As if he had fa id, if after fuch mifery to drive us, and fuch mercy to draw us, wc break now with God, Afium, conclamaium eft, we are broken wholly and irrecoverably : the Houfefo on fire, that it cannot be faved, the Confumption fo far gone that it cannot be cured. It's the breaking of the Bone,that was newly fet aftci a former breaking, and that's more dangerous ', a new Wound in an old one, and that's hardly cured i like that Plague of Lefrofie broken out of the Boyl, which made the Perfon wholly unclean in the Law, Lev. 13. 20. Or like the Man in the Gofpel, into whom the nnclean fiirit after difpoffeflion maketh re-entry with feven other ffirits worfe than bimfelf'> and To his lait itafe proves worfe than the firft, Matth* 12. 45. and that place fpeaks us every way worfe, if we prove not better, after we have been fo well dealt with. Worfe in point of punijhment > and that, becaufe worfe in point of fin.

1. In regard of punijhment , Ta tj^aTot yii^jva, faith the Text there : hti laftftate worfe than h'u fir/l^ and yet the rlrft bad and fad enough, when he was pojfejfedwith a devil : and \UgJv chemKitius. Tf, a worfe thing here Yin the Text) a worfe Difeafe or Mifchief is coming upon thee, though that, he was now Cured of, had been for nature very grievous, and for thirty eight years continuance very tedious. The inftances of Jerufalem, the Eaftern Churches and others fully make out this, That no people or perfons have been fadder fpc&acles of judgmentjthan they that have been Mirrors of Mercy and Deliverance when abufed \ not more eminent in the one, than remarkable for the other : as the Pfalmiji faith, that wicked men firing andflourijh, that they may be deftroyed for ever, Pfal. 92. 7. And as God told Pharaoh, that for this very caufe he /^delivered and raifedhim up , that upon his Obftinacy he vni:htjheu> h'vi Power in his heavier Down-fall,E.xW.?. i<5. Upon our unworthy carriage after mercies :

1. At beft we lofe a great deal of the Comfort of them. Then we may indeed and without check delight in Gods great goodnefr, Neh.£. 2.5. when we fervehim in it, verf. 35. but we mingle our Wine with Water, nay put fo much Aloes into our fweeteft Cup,as we add Sin to God's fweeter Mercies. It's pity we mould have Comfort in them, when God from us hath Difhonourby

them:

them: and, were there nothing elfe, if there beany ingenuity #* /<*#*-in us, we cannot but have lefs joy in the enjoyment of them, when we cannot but with Ezra chap. p. 6- blu(h as oft as we think of our abufe of them. As a Parent oft-times is not Lb much joyed as afhamed of a fweet Child if ill nurtured h or as it was with the People ofjfrael, 2 Sam. 19. 2, 3. of whom it's faid, that in the day of their Triumph tbeyjiole away 9 as people afhamed ufe to fleal away when they flee in Battel, fe that the Vittory that day was turned into ^Mourning, becaufe they heard fay the King was grieved fit his Son* Whatfoever or how great foever the Mercy or Deliverance is, we have loft the Comfort of it, when God by our fins hath loft the Honour of it.

There's more to be afhamed of, than to be rejoycel in,and the greater the occation was of joy, the more matter there is of fhame and grief. How can the Child heartily rejoyce in the abufed favour of his Father, when he hears fay that the King grieves for the undutiful mifcarriage of his Son ? By mifcarriage after Mer« cies we make our Candle burn dim,and ourCloud a clear day. We rob our felves of the comfort of them even in the enjoying of them.

2. Nay, this is the ready way wholly to be deprived of them. If Children would go to Bed in the dark, let them play the wantons by the Candle-light. 27;// Eli had, and that he jhould have had ; but becaufe his Sons proved defperate wantons, God

fetsa Non-plus on their Heads with an Abfiu* It's fitter for * Be it far from them that will know how better to ufe it: But why mould the me - l Sam * \> Child keep fucha Knife in his hand to fpoilit, and it may be 2 * 3 °* to kill himfelf with it ? In this cafe, Hof- 2. 9. TlHpf? nay, >n?¥n faith God : He will take away his Corn, nay, recover hit Wool* The Legatee proves an Vfurper, and therefore Kecipiam, Eripiam. God ufeth with more force and fury, to fnatch away fuch imprifoned Mercies, when they are abufed, and He not acknowledged. And this is x&^Jv li in the Text. It's worfe to loofe it, than never to have had it., as coming from more anger in God, and with greater reproach to us, to be degraded of that Honour to which he had exalted us, and for God to repent that he had been fa good unto us.

3. And yet worfe, becaufe abufed Mercies,when they are taken

away, are not wont to go alone, but to take others along with God fiioou them > as the new cloth takes fometbing out of the old garment, and Cafe-fhot. fo the rent is made worfe t Mark. 2/21. If Efau defiife his birtb-

Qjl q right,

SER.M. XXVIII.

right, he (hall lofe his Bleffing alfo. If the Gofpel of Peace being reitoied mould be flighted, it may depart and carry away outward Peace with it, as when the Sun in Heaven fets, it leaves the Earth in night's darknefs^ and if outward Teace reftoredfhould be abufed,it may foon take its flight, and carry Plenty away with it, as Rev. 6- after the Red Horfe of War, that took^ Peace from the Earth, verf. 4. the Blacj^ Horfe of Famine marched after, verj. 5. and the Pale Horfe of the Plague trod on both the other's heels, verf 8. The Gofpel, Peace, Plenty, Health, Life, all are but as God's Servants fent by him to minijier to us, fo that in the abufe of any one of them the Lord of them all is dishonoured, and therefore the fame Sin, that calls back one, may make all leave us. When the Gofpel mud be gone, becaufe it cannot reform us, we are unworthy that Peace mould fray behind to preferve us, or Plenty to feed us, or any thing to relieve us, but that all at once may take leave of us •, and fay, as Jer* 51. p. We would have he ale d Babylon, andjhe is not healed: forfakgher, and let us go every one unto his own Country ; for her Judgment reachetb unto the Heaven, and is lifted up even unto the Skies: which leads to a fourth particular.

4. And ftill worfe, that upon the removal of abufed Mercies, the heavieft of all contrary Judgments ufe then to come in their room. It's Patience abufed, which is then turned into Fury, and Ezek. j, 15. then look for thofe, which the Scripture calls furiout Rebukes, and then all forts of God's firefl Judgments, Famine, Wild Beafts, Plague and Sword, as you have them in the two following verfes, and all this for abufe of Mercies, as you may iee in the 5, 6, 7 Verfes of the fame Chapter. Look over all Churches, nay over the whole World,and then f3y,whether you fee not faddeft ruins, where fomtimes were ftatelieft Monuments of God's choicest Mercies, but, becaufe abufed, left as everlafling hbnuments of God's (evereft Juftice with this Text, as it were for an Infaiption, written upon them with Capital letters of Bloud, that they that run may read, Sin no more, leji a worfe thing come unto thee. But this I have touched upon before, and therefore do not infill on here, but only add what we all had need fadly think of, that Gods Haying of his hand for a time, and intermitting of his itrokes is not as though he had quite thrown awa y the Rod, and put up his Stvord, but only to fee how much we are bettered by former Judgments, and how fit we are with Humility, Thank fulnefs and Obedience to entertain and improve begun Mercies, whether

what

what we have differed be enough, that Co he might inrlidr no more, which he earneftly defires and waits for, Jer. 3.4. But if our diftempers and out-rages after all this fay no i it not yet ready for the fodering, look for no f fining-, Ifa. 41.7. if not yet kindly melted^nd Vrofs removed,we muft into theFurnace again, and it made [even times hotter. The Phyfician, after fome Purgative Medicines adminiihed, gives over a little, and ftayes to fee, whether the peccant Humour be fufficiently evacuated : if no, but it's in a hurry ftill, he mud give more, and then ftronger. Thefe lucida intervatla are but Truces, ( cot a full Peace ) which may break out into a more bloudy War, for which in this interim in that cafe he is preparing 5 but an intermifliun of the fit of the Fever, which will return with greater violence, as it was with Pharaoh*j intervals, but ftill fucceeded with heavier and heavier Judgments, which at laft ended in his utter Deftruc^ion s the Clouds returning after Rain j as the King of Syria in the end of the year with a greater Force, and God, all the while that he forbears ftriking, only lifting up his Hand higher to give the heavier and deadlier Stroke. Now with what bended knees, and with what trembling hearts and hands need we receive the returns of Mercies from that God, who is glorious in Holinefs, and fearful in Praifes > whofe begun Mercies, if abufed,are but the beginnings of heavieft Judgments, which is this yiTpov tj, this worfe thing in the Text. 5. And yet the laft and worft of all is, that as abufe of Mercies brings heavieft Judgments, fo to make them more defperate, it deprives us of the beft help for removing them* fo that we are in danger to fink irrecoverably under them,namely in that it ftops both our mouths^ that we cannot pray, and God's ear, that he wiU not hear^ and both held out in that place of Ezra 9, when after their Captivity and deliverance from it they again hrea\ God^s Commandments. And now 0 our God, whstjhall we fay after all this ? verf. 10. And again j we cannot jiand before thee, becaufe ofthh) verf. 15. he is quite Non-pluft> and dafhtoutof Countenance, and hlufheth to lift up his face to God> verf. 6- as a con- Efth. 7. J. demnedman his face U covered withjhame^ that he dare not looj^ up to God, or, if fain he would, he is afraid that his Father mould jpit inhtiface^ as God faid to Miriam now grown leprous^ and to be put out of the Campy Numb. 12. 11,14. God ufing to turn away the Ear from fuch as, when grown fatfate lift up the &«7,and being ready to put offour mournfulleft requefts in fuch cafes with a check,rather than an anfwer, or rather to upbraid us with w r hat

Qjjq 2 ht

he had done, and we have ill requited, than to grant us what we then never lo mournfully fue for, as he did in the like cafe to the children ot Ifrael, Judg. 10. 10, to 15. I have again and agarn delivered you, and you have iWWforfaken me and fervedother Gods, Infill therefore deliver yott Ho more : Go and cry unto the gods that ye have chofen, and let them deliver you in your tribulation. Never expedt God in after-ft raits either at alitor at leait not fo readily as in former troubles, to hear us, if we Atz\frowardly and fallly with him after that he hath had mercy on us. IFouldii thou not be angry with us till thou hadfl confumed us, fo that there fljould be no remnant nor efcaping ? is all that Ezra can expedfc from a God fo abufed and provoked. And thus every way in point of Mife-ry and Judgment it's likely to be worfe with us, which is vexyfad, and yet very juji, becaufe it's every way worfe in point otfm.

1. It proves fo in the Confequents of it : they ufually growing the worft of men, who grow worfe after beft of Mercies, even molt unprofitable and abominable, whom neither ArHi&ions, nor deliverances can work upon : as that's a rotten tooth, that can neither endure cold water, nor hot: and what you cannot pre-ferve either in Erineor Sugar will be fureto corrupt and putnfy.

2. Nay it is foin thecaufe of it i two of the worft of (ins being the chief ingredients into it, viz* Abominable Ingratitude, and Invincible Obftinacy.

1. Hateful Ingratitude, fa to render evil for good: we would not do fo with man, and do we thus requite the Lord^foolifh People and Vnwife f Deut. 32. 6* hhe not thy Father that hath bought thee ? &c. Thy God and Saviour that hath redeemed thee ? and doth Jejhurun when grown fat begin to kjcl^? to forfake God that made h:m, and lightly to ejieem the God of his Salvation } verf. 15,18. but what follows ? verf* 19. When the Lordfaw it y he abhorred them, becaufe of the provoking of his fons and daughters* It's an unmanly (in : man loaths it > a mod ungodly fin : God abhors it in all, efpecially in a Jtfhurun, and that figrutieth an upright people \ it's matter of highelt provocation,if he rind it in his fons and daughters* With others this deffifprg of the riches of the gsodnefs and forbearance and long-fuffering of God treafures up wrath againji the day of wrath, Rom. 2. 4, 5. And even in the deareft of God's children God fo ill takes it, that if themoft upright Hezekjah make fuch returns, he (hall fmart for it, 2 Ckron. 32.25. compared with 2 King* 20. 17, 18. Let them fo ungratefully abufe fuch a mercy, the very worft of the Heathens (hall

rather

on John ?. 14-

lather have it, than they continue owners of it, Es^. 7. 24. A return in this cafe God expects? but it's a return of praife and obedience, and not ^return to our fin '•> that's molt hiteful ingratitude.

2. Moft defperate Obftinacy,as Handing out againft God when he hath gone through a fullcourfe of all means, of the very laft and moft likely, and which ufually are wont to be moft effectual: for when God hath delivered his people from ftraits, he hath endeavoured to fatten on them all obligations to obedience; befides the tye of the Word in his Command there hath been the bond of affliction in their by-paft mifery, and the thic\cord of love in their prelent deliverance: and (hall this three-fold cord be fo eafily broken > It's not the Heroick Impetus of the Spirit of God coming Tlk j CT| upon us, as fometimes upon Sampfon> but from the infult of fome Matth. 8 28.' evil Ipirit more fierce than ordinarily, as in the Gofpel, that none with Mark j. of all, not all thefe chains and fetters can hold us y nor any thing 3> 4-tame us i a tough bad humour which ftrongeft Phyfick cannot purge,and which is the Phyflcians,laft receipt,for fuch are Afflictions and Mercies.

Sometimes indeed afflictions are the laft •, as pinching and pine-ing Poverty at laft brought home the Prodigal, Luke 15. As a Winter-froft helps to kill thefe Weeds, which in Summer fprung up and multiplied. When Lenitives will not do, corrofives, fear-ings, cuttings off fometimes work the Cure. But what hope, if after all the Gangrene creep on ftill ?

It may be you will fay, fometimes that may be preferved in Sugar, that will not in Brine, and when God hath not been before in the Wind and Earthquakes and Fire, he may be after, in the jtill voice, 1 King. i$> 4 11, 12,13. And therefore God,that he may leave no means uneiTayed,like a careful tender-hearted Father to a ftubborn Child, whom he would not lofe, will try whether mildnefs, as aSummer-Sun, will not melt that heart,which harfh-ne(s, as a winter froft, hardned. You are told of a ftone that will s move at the gentle touch of a ringer more than with the violent ruth of your whole body : and fuch ftones fometimes are our hard ■ hearts > and therefore God,that delights not in the death &fafinner y and with the goodnefs of whofe Nature this fwcet way of Mercy moft agrees, is willing, as at firft, to begin with it jfo, after other (harper means ufed, at laft to end with it. When after the Ifra-elites want of Food, he in Mercy gave them Bread from Heaven, he faith,it was that he might prove ffom,whether they would wall^

in

in hi* Law,or no, Exod. 16.4. So that,if after Judgments we have a return of Mercies, we had need take heed, for it may be then we go upon our laitand (trongeft trial. In Afflictions God indeed ftrongly tryeth us,whether we will cleave to him in want of Mercies ; but by Mercies he maketh fulleft tryal of us,whether we will fetve and obey him, whether we will fet upon our Journey for Heaven in fuch fair Way and Weather,when we have nothing to hinder usiand whether we will build,when the Scaffold is built, and all Tools and Materials ready, that we want nothing that might help us. And then, J/j. 5. if after all Mercies, yet four Grapes ', what can God do more, but quite extirpate > If after tryal thus made of all means, of the laft and bell, we continue as ill or prove worfe than before, then, Reprobate fiber call them, Dan. j« 14, for the Lord hath rejefted them, Jer. 6. 2p, 30. Meneh,Menehtfekgl to 30. Vpharfin, God hath again and again numbred and weighed us,and

we are found light, nay, heavy-hearted and imraoveable,and what then follows > Veres, thy Kingdom U divided : the Lord knows, lo is ours miferably. And the Lord grant that which is added do not follow, and is given to the Medes and Perfians, that God give us not up to our Enemies, who after all this variety of power-fulleft means will not yet give up our felves to him in a way of Obedience. For, if after we are made whole, we fin again, as we arc over-prone, which was the firft point, it cannot be avoided, but that every way,both in point of fin and mifery,it will bervorje with us, which was the fecond point here implyed. yfc. Of both which the life and Application mould have been in

the more full opening and inforcing the other two things here enjoyned

1." A ferious and heedful Confederation and Review of the Mercy received, \$t, behold^ thou art made whole, faith our Saviour : he fets an Ecce upon it, as to fet forth the remarkablenefs of the Mercy, fo to put him in mind of his Duty, and that was to take a diligent and exadt futvey of the Mercy : and becaufe being made whole (peaks' a former Diieafe and a prefent Cure, he is called to think of both of them together, and to compare them together, how weak before he was, and how well now '•> before not able to crawl, he can now. rife up and walkj. he, that could not before carry himfelf from the Torch to the Pool, can now carry his bed from the Pool through the City. He,that for many years together was made fic^with delayed Hopes, and quite cut to the heart with vexatious Di(appointments, hath with the fpeaking of a word

his

his Health perfe&ly reftored, and his longing Ddhes in an infant fully accomplished. All this our Saviour would have him wifely behold* and confider, and for ever remember with all thankful-nefs. And would he not have us of this City and Kingdom behold with the like care a-greater Cure > Indeed I cannot fay to England,thou art perfectly made whole,we are yet come (hort of that o'AokAh^/oc, of that perfect Soundnefs, which Peter told the Jews that lame man had attained in the prefence ofthem ally Adls3.i6. The Humours in this great and greatly difeafed Body are yet in an hurry : we bleed ftill, at belt our Wounds are but in healing, and not yet fully whole. But yet,humble and hearty thanks be to our heavenly Phyfician , we cannot but fee, as it were, this poor Man in the Text arifing, our SanbaUats and Tubiabs y (whom our Healing wounds and cuts to the heart) even they to their grief hear and fee, n^"1X ni")?y >D (as the phrafe is Neb. 4.7.) that an healing Plaifter is mercifully applyed to our bleeding Wounds, that, unlefs we be ftupid and fenflefs> we cannot but with the Woman, when her bloudy IfTue was fiopt, kjtow and feel what is done in us , Matth. 5. 33. and, unlefs lothfomly ingrate-ful, fay, as it is, Ezel^.21.26. DN? N7 JIN? this is not this, we are not what we were y that a great change is wrought in the Patient, and we hope in a healing way, fo that though not wholly, yet in part, though not absolutely, yet comparatively in regard of what we were, we are made whole. And therefore O London-, O England, Behold, Behold thy former Wound, and thy prefent Cure. Behold \\ d/'&v us o7ct> from what depths of Mifery, into which thy fins had caft thee, to what hopeful and happy beginnings of Health and Peace the healing hand of thy pitiful Phyfician hath raifed thee 5 thy Religion wofully corrupted, nowgraciouily begun to be reformed > thy Liberty before inilaved) now vindicated , a moft unnatural and bloody War the other day moft eagerly proiecutcd by the malice of Man, more powerfully and miraculoully ceafed through the Mercies of God. This poor Mau,tbat had been iick Co long could not have believed that ever he (hould have been well fo foon •, nor had we Faith to believe, that were fo haftily dying away in the beginning ^ r the laft year we (hould be fo happily recovering by the end of this.Let therefore the Vtice of the fryer, and through God's Mercy not now (as that might have been ) in a Wildernefs, call out all your heedfuilett attentions, and let an unworthy Minifter u(e the holy Prophet's wQtdsyCome and behAd the JForkj of the Lord : we

might

might of late have added, as it's there, what deflations he hath made, but now what P^eftaurations, what Salvation he hath wrought in the Earth ! He mahfth Wars to ceafe, he breaketb the Bow, andcntteth the S'fear in [under, and hurneththe Chariot in the fire, Pfal. 46. 8, p, &c. Truly the Lord hath fo wrought his wonderful Works, that they ought to be full in our eye and heart for the prefent, and to be had for the future in everlafting remembrance. O fet up our Eben-ezer with thisimprefs upon it, Hi-thert0 hath the Lord helped us* Behold thus far, O England, thou art made whole, and what remains ? but

2. The fecond duty injoyned in the following word, fm y 0 fin no more,lefi a rvorfe thing come unto thee. Sin no more ! Now the Lord be more merciful, for I fear many of us fin more than ever. Oppredions in many more aggravated, Herefies more openly maintained, Chrift, the Holy Ghoft, and Holy Scriptures more horribly blafphemed, Factions and Divifions more multiplied, the Scene only changed, but rhe fame or a vporfe part acled > the Weapons (truck out of the hands of Enemies, and more taken up by Brethren and Friends : Were Chriftians ever fo mutually eftranged and imbittered ? Were your publick Church-Af* femblies ever fo neglected ? In your civil Meetings your Elections and other Affairs ever with fuch confufion ? I had almoft laid brutifh rage (as of late) fo tran fi dted, as though we had put off Chriftianity, and Civility and Humanity together ? But thinly in all your hearts and all your fouls, Is this to fin no more} Is it not to revolt more and more ? O think that you lee God angrily looking upon you, and faying, but do you thusrequite me\ 0 fool-ifh people and unwife ? Think that you fee Jefus Chrift (landing and weeping over you, and faying as once, 0 Jerufalem t Jeru* [ahm, if thou hadjl kriown, even thou, in this thy day the things that belong to thy peace, thou wouldit have made a better return, left, before thou art aware, they be hid from thine eyes. I charge thee once more, fin no more, fcrve me thus no more, 0 do not this abominable thing that I hate, Jer. 44. 4. at laft, be thou injirutled 0 Jerufalem, O England, left my foul depart from thee, left I make thee defolate, a Land not inhabited, Jer. 6. 8.

Do we remember our former fears and troubles ? were they not bad enough, that we now grow vporfe, that they may be renewed and aggravated ?

Do we remember our refolutions, vows and promifes thaf we then made to prevail with God for Mercy ? were they that

we

we would be woxCc than ever if God would deliver us, and do

we think that upon thofe terms he would have helped us > Do

we confider to what happinefs we have for the prefent arrived f

to an Harbour after a Tempeft, to a day of joy and gladnefs after

the fad times of our griefs and fears. And (hall our fins damp

ourjoyes > drive us again into thedeep,and overcloud our Sun in

a clear day ? unlefs we be weary of our Mercies, let us not weary Amos 8. %

our God by our fins : Noli gemmatn per den in die feflo, is an Ara-

bick Proverb, O do not that in a good day, which will undo all

the comfort of it.

Or laftly do we think what yet we may be ? Are we fo abfo-lutely cured, that we are paft all poflibility of a relapfe > May not the wound rankle and grow angry, and then come to Ju-dab's XSDQ pK> that there be no remedy ? 2 Chron. 36. id. O why mould JfraeVs ftubborneO, when come to the borders of Canaan^ drive them back to the Red Sea again ? why fhould we caft poyfon into the wound that's healing > O why will we dye >

0 pity a tender Mother, a dear Native Country, which befeech-eth you by the Womb that bare you, and by the Breafts that gave youfuckj that now that (he is recovering, you would not be a means of her death that firft gave you breath. If you will not pityyour (elves, yet pity the excellency of yourftrength, the defire £ Ze ^ , 4 „ 1It of your eyes and that which your foul pityeth, your fons and your daughters j which may do God more fervice, than ever you have

done, when you are dead and gone. 'Eat not the four Grapes, that their teeth be not ft on edge, that inftead oirifing up and calling us bleffed, they do not gnajh their teeth and curfe us, that by our fins in this Crifis> when we might have made both our felves and them happy, have utterly undone both without recovery.

1 might in this kind fay much, yet when I had faid all, I could fay no more than the Text doth. And therefore when I have done fpeaking, let theie words of your Saviour be ever founding in your ears, Behold, you are made whole, fm no more> left a worfs thing come unto you.

Amen. Lord ffefits.

Rrr S E R-

Mdries.

SERMON XXIX.

Preached at St. Pauls Te;r 27.

ftft&Se. PSAL. 7J. 28.

B«* /V zV good for me to draw near to God.

T

He Text is a Conclufion ftrongly inferred upon two great Truths premifed in the foregoing part of the Pfalm, (fummed up lfa*$. 10, 11. Ecclef. 8.12, 13.) The firft was that notwithstanding all the evils that the godly endure > yet God vi good to Ifrael, verf. 1. and therefore it's good to draw near to God. It's good to draw near to a good God, nay belt of all ( as the Arabic}^ reads it) to keep cloje to that God, who is fo good notwithstanding the worit evils.

The fecond was that notwithstanding the wicked's prefent

flourifh, yet their end is deftruttion, verf. 2, 3, &c. and in the

Verfe immediatly before the Text, For lo, they that are far from

thee (ball perifh > thou haft defiroyed ali them that %o a whoring from

thee \ and therefore again it's good for me to draw near to thee.

Sermon 1. Bernard (urns up both in his double Quere, Vhi enim bene erit

fine illo ? aut ubi malepoteft ejfe cum illo ? If it cannot be ill with

him , nor well without him, then it's beft to draw near to

him. If it be no left than deftruftion to go a whoring from him,

then the Spouie, that in running away after her lovers hath met

with ajharp thorn-Hedge, had need return home to berfirft Huf-

hand, Hof. 2.6,7. Ifthey^eri/fc that are afar 0 ff^ then it is my

fafeft courfe to get and keep near. When they or Fharaob's fervants,

that were in the field, were Jmitten wiihthe bail, ir concerned

thofe of them that feared God to kgep home, Exod. 9. 20, 21, 25.

When the fword of man or Angel will deftroy them that are

abroad, it behoves Ifrael, and Rabab's family to keep within

doors, Exod. 12. 22. Jofli. 2. 18, ip. If the out-lying D.e. be

in danger to be hunted by every Dog, and the ftray-Shctp or

Chicken to be fnatched and torn by every Wolf or Kit*, it's belt to

keep within the Pale and Fold, and under the Wing. To get and

keep as near and clofe to God, and under his Wing as liny be.

The Pfalmift's own comfortable experiences of God's goodnefs,

whileft

a

whilefi: he kept clofe to him, and the fad events of others going

and keeping far from him, made him fo wife as elfewhere to re-

folve, Return to thy reft, 0 my foul, and here feelingly to conclude, Redi Ammo,

tMihi autem adbtrere ~Deo bmum eft ; but it's good for me to draw mea tn r€ ~

near to God. Pfal. utf. 7,

In which Proportion the Predicate y\& llgnifieth 1KD Dltt*

By Good is not meant any lower degree or kind of goodnefs, but

that t^ ocyxbov that fummum bonum, that chiefeft good, in

the enjoying whereof mans higheft happinefs confifts.

And accordingly in the Subject of the Proportion are three

things obfervable,

1. Beatitudo Objetliva: that chief Good, in the enjoyment of which our Happinefs confifts, and that is D*n*?X* God. For fo, None good but God only, Matth*?. 17. andfohe is the Pfal-mift's goodnefs-, Pfal. 144. 2.

2. Beatitudo Formalism our Union with, and Enjoyment of that chiefGood,whereby we are actually made happy and blerTed, in thefe words HD1p, drawing near: for the meaning whereof, pleafeto take notice of two things. 1. That in the Hebrew Text it's indifferent to be underftood either of God's drawing f"0-)p near to us, or of our drawing near to God > the former the caufe G3»"|^X of the latter, and the happy meeting of both makes up our blef- 3^ )U fednefs. The Summer's Sun drawes near to the Marigold,which

makes it turn to the Sun, and that makes out its full flourifh. God in Mercy draws near to us, and as a Load-ftone draws, makes us draw near to him, whence arifeth our chiefeft, nay only happinefs in Union with him. For that likewife is fecondly to be obferved for the meaning of the word j"D^p, that it fignineth not only Motum, to draw near, and f© by Apollinarius here ren- Not only to dred -sre^oco-c-e/Aev, and by fome Copies of the Lxx kyU^tv : draw near, but butalfo itfignifieth the Reft and firm Poftureofthe Soul upon ^^ide^ fuch an advance and approach, not only appropinquare, but then adhtrere, to keep clofe and cleave faft, agglutinari-, fo Euthymius^ 77^c<rRoM<xc§ai, as ordinarily as it is here in the Lxx, by which word the neareft and ftraiteft ty between Husband and Wife is expre(Ted,E/^. 5.31. and which fuits well with the Text, which, to what was (aid in the foregoing Verfe of the deiiru&ion of them that go a whoring from God , oppofeth the goodnefs and happinefs of an humble loyal drawing near to him, and an infeparable faft ckaving to him for ever. Here, 0 quam bonum ! how good is it thus to draw near and thus to cleave faft-, both

Rn 2 begun

f $4 SERM. XXIX.

begun whilefl we arc here in the way> but completed in Heaven at our Journeys end.

3. But the third particular fells you the Subject or Perfonco whom fuch an approach is fogocd; and that, according to the * ava6ov Philofopher's definition of the chief good, fhculd be every man: S -zravToc' Y et me ^/j/wi/J doth cot inclofe the Commons, when he more i-binou particularly applyesit to himfelfjtf good for me, dec. for although

all men are ready to enquire after it, with a who mU Jhetv i# any good} Pfal. 4. 6* Yet in their purfuitofir, they ftart fo many Luke 10. 41. falfe Games, that inftead oitbaAutmm necejfariumjn Varro's time Philofophers did fo differ, that by rifiging the changes of their Deceit. feveral Tenents, as Aujlin (heweth, there might be not fewer J. uj.'c.i, than 288 Opinions about it: but whileft molt men midake, and ki the foregoing Verfe account it good for them to keep afar ojfc and go a whoring from God$ it's thehappinefs of the Faithful fo to be guided as to pitch right, and to make that his fiift main Prmeiple and laft refolved Conclulion, which the Prophet here makes the beginning and ending of this PJlilm, that God it good to Ifrjely and therefore whatever other do OKI Quod ad me fte&at, for my part it's that which I have felt the comfort of, and therefore am refolved to abide by, Mihi adhdrere Veo honum efty It's good foi me to draw near and cleave faft to God* Uo8* A divine Apophthegme, which it feems St. AnjHn's heart was

much taken with, that he fooft and in fo many places of his writings touchetb, yea and runs defcant upon \ a fweet poiie, that he fo oft fmelt to, a fweet friend, whom he cart's about how again and again to meet, and to have fome parly with, as well he might, it containing a compleat fum of both our Duty and Hv'ppinefs both here and in Heaven. Whileft here Travellers in the way,

What's our Duty ? But as in Converfionat fir(V to turn to him, fo rt ill to walk with him > and to draw nearer and nearer tahim.

What's our Comfort ? but when in Prayer or o.therwife we can get neareit, into the inner Court, and touch the top if the gel-dfHScepter, or, but the hemofChniYj garment ? But might we get into the Apoflle Johns place, into our Saviour's bofcm, loft-tit Beds and glorioufett Thrones would be but (tones and dunghills. It's our Spring and Summer when the Sun of Rigkteou}* befit draws near, and our Heaven here when we may draw near r KJoyciog, but not playing the wantons in this Sun-ihine...

And

And what's our higheft Heaven and Happinefs at lad > but to be csught up into the Clouds to meet with Chrifi in the Air, and (o 1 ThefiT. 4, I7 . for ever to be with the Lord : In neareft approach, to fee him as he is, and in clofclt Commuuion co enjoy him, there al way es to be experimenting, and yet ever learning the truth of this Text to all Eternity. It's tho. A and n of a Chriiiian courfe, in his fir/1 fetting out God ward bonum eft mihi appropmquire, it's good for me to draw near who am lb far off', in his progrefs yet better to draw 7 nearer ', at death the dying Chriftian's Swan-like Song is axKov jLici iyfitjuv, and the Saints Antiphony in Heaven is k«-AoV jLtoi -&gj(TKdfiAQccd&i : Co th-at whether you lilten to the voice of the mourning Turtle here below, or to the joyful gjhtire of Heaven above, they in this are perfect Unifons ', however 111 other refpefts they have different itrains, yet in this one Note they all agree > There's not a Sainton Earth, or Angel in Heaven, but the whole Chorus uuo Ore, Corde, with one mouth and heart feelingly heartily fay or ling aloud to God's praife, Mihi auttm appropinquare, adh^rere Deo bonum eft, Its good, it's bell for me to draw neat and cleave fait to God* Which being the joynt vote of Heaven and Earth,the very natural Heart-Language of the New-born Convert when as yet he cannot fpeak, and of the dying Chriftian when he now lyes fpeechlels, of the confining Martyr at the Stake, and of the Saint Triumphant before the, *Ibrone, it needs lefs proof, when encompafled with fuch a cloud ofwitnefies 31pfl Ht£W> 0 the blejfednejfes of that man whom thou cbufeft and caufeft to d*aw near to thee ! faith the Pfalmift, PfaL 6<$. 4. it feemeth he made account it was a multiplied admirable bleflednefs. Acquaint thyjelf new with God, and thereby.^yjm good Jball come unto thee, faith Elipbaz, Job 22. 21. The very 1 " word there tranllated Acquaint hath profit included in the figniri-cation of it, and well may, when fo much good is DN'Un proventus ( as the word there is ) the proper fruit of it: for here, if ever, Bonum propter vicinum bonum', much good by fo good acquaintance. Good will proportionably come to us, as we come and draw near to God. Good will come he meaneth uni-verfally, all good wiil> but he fpeaks indefinitely, becaufe he cannot define how much. But as the Pfalmijl faith, Tafte and fee how good the Lord is, Ffal. 34. 8. So he bids Job acquaint himfelf with God,, and try how much good will come by that acquaintance, which they know beft who have tafled 3nd tried moll, and they are fuch as have got neareft^ and keptclofcft. They'l tell you there's fo

much

much, that whatever others mean by their hnttm utile, jucunium^

bone(lurn,k herein formally, fully, eminently comprehended. VuU. if we meafure goodnefs by profitablenefs, O the blefled gainful

p tt>n incomes of Grace, Peace, Glory, yea of outward good things fo far as they are indeed good to us, by our drawing near to God in Chrift Jefus! The Summer-Sun drawn near to us doth not fo load the Earth with Fruit, as the Sun of Rigbteoufnefs doth us in his approaches to us, and ours to him, with the Fruits of his Bounty. Ctefm his tzq\ol/.u>s <p(pti\> -sravfot tdc ocycttiot is but one of his Fables, but in this River of Paradife is a real truth •, elfe Paul would not have counted tbelofs of all things gain, that he might come (onear, as to be found in Chrift, Phil. 3. 8, p. Nor would David have reckoned a day in God's Courts better than a tboufand, Pfal. 84. 10. but that by experience he found in God's Courts what others found in his, that a Courtier near to the King can get more by a word, than another at a further, diftance with far greater pains and induftry. When Jacob was near to Jofepb, he was nourijhed by him, Gen* 45. 10, 11. but notfo, as that foul is feafted and fatted, that (its near to Cbrifl, and liethin /;// bofom. Jucuniuw, And that tells you there is Pleafure, as well as Profit s Ligbt in

fuch a Gojhen, as well as nourijhment. In God's prefence fulnefs of joy, and at bis rigbt band pleasures for evermore, Pfal. \6» n. Away with the empty vanishing pleafures of Sin and the World \ here's both fulnefs and everlaftingnefs inthefe joys together, a full cup, which can never be drunk to the bottom, but only the deeper the fwecter. It's Chriit's prefence and our nearnefs to him, that makes Heaven it felf a Paradife of delights, and not Maho-Ll txfma mer- met ^ s Chryftal Fountains,and pleafant Orchards and Gardens, and cei & inter- Fruits, and the like, which he like abeaft accounts the greateft minaffilis. happinefs in his. When the Sun is fett, how dark is the night > Alcoran A'/ora anc j w | nen j t ' s gone f ar f rom U s,how cold is the Winter?* but when ' 47 '^ it draws near in Summer, how plcafantly do the Birds fing, and the Plants flourifh, and the Flowers fmell > as in thofe Climats that are nearer to it is a Ver pcrpetuum. And all thefe but Shadows of that folid joy and delight, which the faithful foul feels and enjoys in the approach of the Sun of Rigbteoufnefs. I fat down As it's expref- under bis fbadow with great delight, faith theSpoufe, Cant. 2. 3. feet, Cam. z. and would be loth to leave God's blefiing in that (hade for the 3,to 14. warmeft Sun-fbine, and to be haled or forced from fuch ftveet

Enjoyments by any other moft pleafmg delights \ would account

it

it as a banifhing of it from a Paradife into the howling Wilder nefs. Cum inbtfero tibi ex omni me, omnino nufquam erit rnihi dolor & labor, & viva erit vita mea tota plena te, faith hojy AugujUn. ConfcfT. /. 10, There's no grief in him, when he is all in God: he hath a lively r -s -life ofit, when he can Citfo near the Fountain of Life, as to be filled with the blefltd inflowes of it. If David cannot tell how good and pleafant it is for brethren to dwell together in unity ,you had Pfal. 133. 1. need of the tongue of an Angel, and not mine, to tell the unuttera-blenefs of that delight and Joy,when Children and Father,Spoufe and Husband, Head and Members cleave together in clofeft Union.

And if Honour ufe to go in the firft rank of the World's ex- Honorificum* cellencies, then he that's neareft to Godmul\ needs herein have the upper hand : Our blefled Saviour is exalted to higheit Honour, in that he is at the right hand of God : and then fure that {bul is no bale one, that lies neareft to the hearttf Chrifl. Seemeth it afmall thing to you ( faid Mofes to Korah ) that the God of Ifrael hath brought you near to himfelf'm the Miniftry of the Ta- Numb. **• ?• bernacle ? in which refpedt. Nazianzen highly extolls the now defpifed Miniftry, and Chryfoftom lifts it up above Crowns and Scepters : but how much more honourable is it to draw near to God'.nfaving Grace, than in that Sacred Office, which fometimes they that are molt unworthy climb up to ? They were the Grandees ot Perfia, who fat next to the King, and Jaw his face, Efth. I. 14. May I never aifecl: gfeater Grandure in this World, than in neareft approaches to fee the face of God in Chrij}, though the great ones of the World fet me under their footjlool.

I might add a word of Beauty, which, according to the Hebrew ffoneflum* phrafe,hath a kind of goodnefs in its comelinefs. But even that is^ D2tt when the parts of the body are joyn d together amongft them- HN1D Cdvcs, and all united to the head, which, if parted, or dillocated, Cen. 24.16. occafion horror rather than delight. But O the raviuSing Beauty of Chrift myftical, when from him and with him the whole body is fitly joynedtogether ! Ephef. 4. id. when met together to meet with Chrift, they are the Beauty of Holinefs, Pfal. no. 3. This made Mofes's face Jhine when he talked with God, Exod. 34. 2p. This encompalTeth the Saints in their approaches to Chriit with rayes of Divine luflre, that they need nor be beholden to the Limner or Painter for a painted glory. Though the Moon be at the /aJl/of her light and beauty, when fhe is in {uxthdf opposition

to

SER.M. XXIX.

to the Sun, yet our Full is in our reared Vnion with the Sun of Right eoufaefs.

I forbear further infhnces. But that you may further fee how good it is to drive near to God, give me leave to propound thefe two convincing Arguments.

Argument i. That's indeed goodpnd good to me,that make 1 * me better i but fo do not the profits, plcafures, honours and the red of thofe things which the World calls good. A man may be extremely bad with them, and too often ( whilft they prolHtute his body,and debate his mind ) is made the vvorfe by them. But was k ever fo by

The foul is our humble drawingnear to God} Doth it not elevate the mind,

then in ^pogxo. enlarge the heart, innoblc, fpiritualize and by a Divine Meta-

a Co;. 3.18. morphofcs tram firm the foul into the Image of Chrift in its nearer approaches and interviews ? IntelkVius fit idem cum objeclo. The undemanding is rr\ade one with him in its Divine Contemplations : and love makes him one with it in its cordial embraces, not in

i Pa. 1.4. H. N. his mad phrafe Godded with God, but yet in the Apoftles divine expreffion made partakers of the Divine Nature. Here's cure by coming near and touching, Luke 8. 44. Healing under his wings, Mai. 4. 2. Life and Joy in his Prefence, Pfal. 15. 11. The Prodigal dare not be fo bad as he w T ould be, unlefs he run far from

Lukeiy. 13. his Father'sboufe. And that tells you the good child is better for keeping in his Father's prefence. When we keep near to God> Heaven is not only near to us, but Heaven is in us; we then have not only heavenly Joyes, but alfo heavenly Hearts > and is it not good to be there > and therefore to draw nearer ?

Argument.!. And again good to draw near, becaufe belt when neareft, and vvorlt when fartheft off. 1. Firft, befl when neareft.

Angels and Men by nature the befl of God's Creatures, becaufe in nature they are neareft to lvm, and moft refcmble him, and are capable of communion with him.

rVlauh. 18. io. Of Angels they are the good ones, that continually behold him, and they the befl that are neareft > and therefore the chief of them are wont to be called Ajjiftentes.

Of Men, as full, when was Adam heft, when now created and enjoyed converfe with God ? or when fallen and then run away from him }

Of all Men, the Saints that are mod honoured by him are ^people near unto him, Pfal. 148.14. their firft beginning to be well being when at riift in conveiiion they begin to turn towards him,

and

and how well are they > never better than when in the exercife of Grace, performance of fervice in Meditation, Prayer," Word, Sacrament, in doing, nay though it be in furTering, they can gee neareft to him > let it be upon the Canon's mouth ( faith the foul that is truly touched,) if I may but fo make my approaches to my L am> t% God. Let my Father whip me,if>whi!ft he fo doth, he takes me %6, 17. into his Arms. The Child is not afraid in the dark i if then he have his Father by the hand : nor is David in the valley of the Jhadow of death, if his good Shepherdbc with him, Pfal. 23. 4. The whole World is not worth a Dungeon's light and a Prifon's inlargement, when Chrift (nines in, and his Spirit fets the foul at liberty to go out to him. The Martyr is not bound when tyed to the ftake, his foul is upon the wing to take her flight to her Saviour. It feems then that it is fo good to draw near to God, that in fo doing the Serpent hath loft it's fiing > the Lion is become a Lamb ', the Gridiron a bed ofRofes > Darkttefs is no Dar%- pf a i # iia.n nefs i the worft evils are not chemfelves. Its good to be afflicted, tormented, to fuffer, to dye : .good to be, to do, to fuffer any thing, if thereby we be fet nearer to Chrift who is all in all.

But how good then, when in abetter conditon, when once come neareft in Heaven's full vifion and perfect communion there, and fo to be with Chrift > what faith Paul of it > he wants words, and yet multiplies them, it's ttoMS /oukMov Kpiio-c-ov, mulsh magU melius, Comparative upon Comparative, which rifeth higher than a Superlative. It's much more better, even befl of all, Phil, 1.23. which when Peter in Chrift's transfiguration had only a glimpfe of, he half translates my Text, and cryes out in an Ex-tafy, Lord ifs good to be here, Mat. 17.4» And fo when the elevated foul is got into the Holy Mount, and there having a nearer ftand takes a fuller view of the glory of Chrift, is fo near that being in the Spirit it's carryed out to him in ftrongeft work- Rev. j. i 0 ; ings and heavenly raptures, as the inferior Orbs are carried about by the motion of the Primum mobile, and when in inward peace, can quietly ly down in its Saviours bofom: whilft others are anxi-oufly asking, who willJhew us any good ? their Corn and Wine isp^j 4 £ 7 , nothing to fuch a lifting up of the light of God's Countenance, it fweetly fings its requiem, and knows what it faith ( which Peter did not) and crieth out, kv^h kocKov eg-jv m/x£s 6jS^ tivou, Lord, if s good to be here, Juvat ufque morari* Let us here not make a Tabernacle, but a l/Lmfion for ever.

S ff For

For firft it's beft to be neareft.

2. Secondly, many now do, and many more at laft will find it worft when fartheft off.

If Devils of all Creatures are in the worft condition, I am fure they are at the furtheft diftance,and therefore Satan in ancient Li-turgies Ailed aMoT£/(Gp, a jfrr-oj(f (hanger to Chrift and his Kingdom.

And for Men > our firft unhappy ftep towards mifery was in our firft retrograde from the God of our Mercy, whence we came to be eflranged from the womb> and to go afiray as foon at we were born, Pfal. 58. 3. So as the further we go, i?s the further from God, and nearer to our own deftru&ion, leaving bim, and for-fakjng our own mercy together, Jonah 2.8.

And fo at laft, when we are furtheft run from him, we are arrived at the loweft pitch of our own mifery. So when the rich man is in Hell-, it was a-sro /x#K£^6ev, afar off that hefaw Lazarus in Abraham'/ bofem, Luke 16* 23. And accordingly that in■ fernal dungeon is called to o-kot©^ fef&fe^pv, outward dartyieft, Matth. 8. 12. As Prifont were wont to be without the City, AUt 12.10. So thofe unhappy fouls in this fett at the remote/! diftance from Chrift's prefence and Kingdom, as the Apoftle defcribes everlafling deftruttion to be. oltzo zr£ja7»7rx vxpjcs, frnn the prefence of the Lord, 2 ThefT. i. ?. When the Lord Jefus at the laft day (hall a^ocrKOf^uu^iv, chide thofe undone Mifcre-ants into Hell with thofe foul-linking words, Depart from me ye curfedy Matth. 25.41. Then at leaft the truth of this Doctrine, that it's good to draw near to God, ( though now not heeded ) will be by fuch fully but moft uncomfortably refented, of which truth, had we no other proof, we need no better evidence than this double witnefs

1. Of an humble foul indefertion, which had formerly felt Cant. 5.60 tne fweetnefs of Chrift's nearer prefence, and is now fainting

and fwooning away by reafon of his abfenee > how is it ftarved with fuch a coldblaft, when removed out of that warm Sun-fhine ? would not the poor Woman, when (he feels her felf faint-, ing and her Iffue running, fay, it would be well with me, if I could draw near ? would not the leaft touch of tfie utmofl bem be a rich mercy ?

2. Of a forlorn foul in theeftate of defpair and damnation. Was it not a trembling Cains faddeft Note ? 'thou haji driven me

from

from thy pre fence, and therefore my punifhment is greater than lean bear, Gen. 4. 13,14» Though malice, guilt, and horror make fuch bid God depart from them, and make them fly from him, yet j 0D 21.14, their own prefent feelings cannot but make them feufible how good it would be to be nearer to him, when they find it the extremity of all evil to be utterly and for ever removed from him.

The ground of all which may be taken principally, 1. From R e afon. the Nature of God. 2. Of the Creature in general. 3. Of Man in particular. And 4. More efpecially from that new Nature or gracious frame, which God works in the new Creature.

For God : ' Reaf. 1. From

. 1. Firftheisan Omniprefent God y not far from any of us, Adfo God. 17. 27. but more inward than our very fouls to every one of us: AsOmnipre-Sothat there is now no flying from bis prefence: And therefore pj^* ,

think whether upon this ground it be not belt to draw near to his goodnefs. When Jaeob could not efcape Efau as an enemy, it Gen. ?2 ; was his wifdom fo to apply himfelf to him, as to make him his Het »*thi friend. Becaule we cannot meet God as an enemy, be we as fup- ^ uam excel fa pliants to make him a friend, Amos 4.12. There is no efcaping ^TuamprlS from God, but by running to him, nor efcaping his Wtrath, if fundus es m we betake not our felves to his Mercy. If we draw no near to profundi* ! & the throne of"his Grace, we (hall be drawn to the Bar of his 3*n $"™y£"e ftice. In a word, he is an infinit God ', fo that we cannot avoid Jl^ us a 4 te " him, and is it not then good to make a virtue of neceffity, and Auguft, Cbnf, fo to draw near to him ? M* 8. ca p- 5»

2. But that we may not be fo much driven by fear, as drawn ^ s g 00( j. with Cords of Love> Confider we, as his greatnefs, fo efpecially his goodnefs, and that's a ftrong Attractive, hath a wonderful Magnetic]^ force to draw the foul to love, and the mind to afTent, that it's fogood to draw near to a good God, that it's a Conclusion above Demonftration. Particularly:

1. As God, he is Bonum Vniverfalijfimum > All in all, 1 Cor. 15.28. which contains all good in him, and fo is able to make an univerfal fupply of all that goody which we (land in need of from him Cbriftus mens & omnia, My God is my AH : my all-fufficient portion \ who, as fuch, fufficienter movet & implet vo~ luntatem, as Aquinas fpeaks, like the huge Ocean that fills every 1. Aq. roy. Creek > which the (hallow narrow Rivolets of the Creature's A - 4-largefx perfections cannot reach \ cannot fupply all; and the want *&^? a ™ aK ' of any good thing minifters more difquiet, than the enjoyment of Uj ,V

S f f 2 many

many Satisfattion. 1 have feen an end of all perfection^ faith the rfal. 119. 9& Vfalm'ift, but it's well that he adds /6y Commandments are exceeding broad. One God more than enough to fulfil our delires and wants: And why then mould I not prefer God bufoie my felf, as the whole before the part > Why mould I not be nearer to God than to my felf > How well would it be to have the Head of all our Springs !y in this immenfe Ocean ? How good is it to draw near to that God> when by enjoying of him, who is more than all, we may be fure to want nothing.

2. As God,he is Summum Bonum & Finis ultimus > the chief-eft good and/j/? end, Pfal. 73. 25 Prov. itf. 4. We Chriftians ride SchedionJ muft needs believe it, feeiug all the Sects of the Heathen Philo-2 . fophers ( except the proud *Stoitk, who thinks his wife man

* Seneca W. j s m f ome thing above his God) do joyntly acknowledge it, "aifl^lT* Now it's Auftin\ true rule, Ret eujufque perfeUio eft in adbtfione Aa/17. '£ft ad fuum principium, thzt it's the goodnefe and perfection of ali%uid<juo every thing to adhere to its principle, and to be in a tendency to fatiemantece- j fs j^ enc ^ vvhich therefore makes God the Load ftone of the foul, dm Ekeum*. ^ at j t cannot reft till it point to him \ the very Center-o{ it, that it cannot be quiet till it reft in him as the chief good: our chiefeft happinefscan conlift in nothing but in neareft Union and fuller! Communion with him.

3. As God, he is fo Omnipotently good, that either as a eecs «Xef ik«k.@ j , whilft he is near,ht can keep evil far from us, /yi/. 91.7. or fo abate it,that it doth not hurt us,Van. 3. 27. 8c 6. 22. orfo change it, that it (hall be a means of good to us, as Jofepffs brethrens bad intention, a means of his and their prefervation^ Gen. 50. 20. and Eftb.p. 1. r«r«j Balaam'/ cflrjc i>//0 ablefling, xr f 9 . r Deut. 23. 5. So that out of the Eater, comes meat, and *«* 0/ ffo Mattb.7.16." ftrong, fweetnefs : Grapes are gathered of 'thorns, and Figs of Pro/. 15.7. Thiftles : makjs my Enemy my Friend, my Wound my Cure, my iCor. 1.5. Affliftion my Conflation, and even my n>eakvefs< my ftrenph, 755? * whileit I being fo weak,that I cannot Itand on mine own legs, am call into my Fathers arms* And was not the Ffalmift then upon a fafe-guard, when at the fame time that in one Vcrfe his Enemies drawing near made his heart tremble, in the very next Verfe, his God being as near made his Faith confident , Pfal, 11^.

Matth.7.17. I 5°' 1 5 l * O k QVV ifi 0 ^ * s ** t0 t******* to this Omnipotent God, who, when the Flouds come, and //?? Winds blow, can either yW ifc* Storm y or mike it ^w us into die Harbour ! is fo

good

good as either to cauie all evil to be faraway, or when near to he far from hurting us!

4. As God, he is purely and onely good, fo as no evil is either in him, or ^/j with him, Pfal. 5.4. 2*\& ^tf, faith the Pfalmifl in the firft words of this Tfalm, and they may indifferently be rendred either, 'truly God is good, or God is only good : and indeed he is moft truly good, that is only good* and fo God is a moft fimple being without theleaft intermixture of any evil > no evil in him? none proceeds from him'» all is good that God fends. His good Word, 2 Kings 20. i£. His good Spirit, Neh. p. 20. His Creatures good, as he w^them, Gen* 1. 3 r. Nay, his very Cha[\ifementi good, as he improveth them, P/a/. 119.71. All gW, and as they come from him, onely good : with the pure be is pure, Pfal. 18.2<5. A pure heart and way without mixture of fin (hall have pure Mercy without mixture of wrath : Provoke me not, and I will do you no hurty Jer. 25, 6* But now in all other things, even in our beft Contentments by reafon of their and our vanity there is an untoward mixture of evil and good > it may be of a great deal of evil with a little good , of the woift evil with the choiceft good : a very Polypus head, in which

noMoc jAv \3Xoc. fJAiuyixlvct, -sroMa <P\ Kvy^

Either in them or in our ule of them bittereft choler of fweeteft Th»c'$dd%s. honey > a moft infectious Plague (as once at Athens ) after a moft healthful year. Worft carriages and beft parts in the fame See Piccart. man: as in the lame Cataline Virtue and Vice were at a Combat, Obfervat. but that the latter unhappily got the Victory : an Antidote and a &P*usqd#Uy Poyfonin the fame Viper ; in the fame Toad, in which is ( if * 8> " you could find it) the moft Precious Stone-, you may befure to find the rankeft Venom v that you have more caufe not to touch it for the one, than to take it up for the other. Such ftaves of comfort are the Creatures, like Mofes's : take them at the one end) and they will be a Staff in your hand to fupport you : but if at the other, a Serpent to ftingyou to the heart; So that inftead Exo( j # 4 .2,3,4. of drawing near to them, you have need with him to fly from them* But how fafely then may we, and how confidently ought we with Humility to draw near to God, who though of our felves ar? evil, and only evil, and continually evil, yet (hall find him good, and onely good, and evcrlaftingly good ) If it be good marrying that goodWife, which will do her husband good, and not hurt all the days of her life, Prov. 3 1. 12. Then, how much better is-itin chafteii love to dwell with and cleave te this God, who is

fo

fo purely and fimplygoai inhimfelf, that if thou wilt let him, he will do no hurt, but good, and good only, and that to Eternity*

5. As God, he is Infinitly good, and Infinitum nonpoteft tran-firi: We cannot pafs over and get through that which is Infinite, or get to the end of that, which hath none : fo that though every day we get nearer, yet (till there is a Flos ultra, that thou

cv/,8.4* mayeft Hill be called on (as the Angel did Ezekiel) to fee yet more: We are foon at the bottom of the (hallow Creature's greateit depth, and indeed at the firft in our expectation gotten far beyond what we after find in the pojfejfion > fo tiiat the beauty of it is beft feen at adiflance, and the nearer we come to it, the more ble-mifhes we fee in it ; and on the contrary in our approaches to God's infinite goodnefs, as we cannot think fo much before as we find after, fo the nearer we come, the more we meet with > fo that when thou haft gone fo far and gotten fo much of God, as thou dolt want, and he can afford no more, I'l give thee leave to fit dill, but till then I muft advife thee, that it's goodiot thee to get nearer,

6. But it may be this Infinit goodnefs will overpour our weaknefs, and therefore the trembling foul with the poor Pub-Luke 18. 13. lican in the Gofpel yet ftands afar off, and dares not draw near,

whileft it thinks that as God is Optimus, fo he is Maximus, though infmitlygW, yet infinitly great, and therefore although my badnefs ftands in need of his goodnefs, yet my baejnefs and guiltinefs had need (land off from that greatnefs. Thisbottom-lefs Ocean will drown me, and although the nearer to this Sun the more warmth and light, yet in fuch nearer approaches that heat will melt my waxen wings \ and that light will dazle and Prov. i $. 27. P ut out m Y wea ker eye: True in our bold and curious approaches Scrutator Majeftatis oppr'imetur a gloria* But in our humble ad-drefTls we (hall find it far othcrwife, viz. God to be bonum con* veniens at que it a maxime appetibile, fo good as mod fu table to our defires and wants.

Partly as in his own infinite fweetnefs and condefcenfion he itoops fo low, that the lowlieft heart may freely draw near, and touch the top of bis golden Scepter, as uobleft Princes have given freeft accefs to their meaneft Subjects: His greatnefs no obfiru-&ion to his goodnefs :

But principally and (to us b,y our fin eftranged from him )

only,

only, as in Chrift our Emmanuel, God with us, we come to have

near and clofe Communion with God in him : an holy God and

linful man were at an unapproachable diftance. But therefore

our Saviour God-man came between us a Mediator, that we,

who were afar off, may be made near by the blond of Chrift, EpheC

2. 13. That as the fame Ifraelites t whom the brightnefsoi Mofes

his face draveaway, Exod> 34.30. when he had put a Vail on

it, drew near to him, Verfe 31, 32, 33. So the fame finner, who

mud keep aloof oif from his Ma]efty i efpecially as he looks out

in a fiery Law, need run far away toefcape his wrath and curfe, D euc> -■ u

as now he hath put on the Veil of his flejh, may fafelf and

comfortably approach , and have blefTed Communion with

him, and experimently fay with the Ffalmifi, that it's good to

draw neat to him.

1

1

SER-

*i5

I****; SERMON XXX.

PSAL, 7}. 28.

But it is good for me to draw near to God.

Reaf. i. f"«-^He fecond ground whereof is taken from the Nature of h* s t the Creature in General, which at beft is but a depend-

D'H^N J^ ing being, not fufficient in and of it felf for its own

atone! TCXt ^ Happinefs, and therefore mult go out of it felf, to find

>"W htf it in another; which ultimately, nay, immediately is God on-

God Almigh ly« Now that it may have it of him, it mutt be fome way or

ty is only God other united to him i and fo from a natural Tendency proporti-

A1Lfufficient. ona t>Iy to the nature of it looks and moves towards him, and

AuToGeos, as j t cail) d ra ws near and cleaves to him, according to that of

and therefore ^ p falmiftj fa eyes 0 f M W( ft Hfm fa p ftl> ^^ fj |?#

Go7Sfh£ As the vifle to the E,m, and the Ivie ro the ° ak ' how faft doth

felf, and there- it cWp and cleave > How doth it infinuate ? Like the Rivers

fore alone Self- to the Ocean, or Ezekjel's Cedar-branches to the great Eagle,

fufficient, Chap. 17.6. The Soveraign Lord and Creator leaving in the

iTi?r h^iL mo ^ P er ^ Creature fome defed, either for being, well-being,

fog fromhim* or continuing in both, that it may have recourfe to Him for a

felt, thatall fupptyi as the Child that cannot defend, or (it may be) carry

elfe have their it felf on its own Legs, when left, crieth to the Father: Well

beings from were } t jf we cou ld cry more after ours, for that might make

God draw near to us, when we cannot to him. What a dark

frozen thing is fuch a Northern Clime, where the Sun's Light

mines not, and whither its warm Beams reach not ? But what

a very nothing is every thing without a God creating and

fupporting it ? The very Chaos could not continue in its imper-

Gcn. r. 2. fe& confufed being without the Spirit of God brooding upon

•HSmD lt: And therefore when we fee the Flowers opening to the

Sun, and the Birds in Wintcr-Seafon flying away into warmer

Countries i they tell us, that (as we are Creatures ) for our

Cmfe(TJ'b.i$* being, and well-being, it's good to draw near t9 God\ and teach

tap. 8. us t 0 make Auftitfs Confeflion, Male eft mihi prxter te* non fo-

lum extra me, fed in meipfo } & omnis mihi copia, qu* Dens mens

non

»0« ejl, fgf/fo/ eft , Lord, without thee how ill would it be with me ? And that not only in regard of what's without me, but alio within me. Without thee, my greateft Plenty is errant Beggary \ and therefore fuch a poor Creature ftands in need to dwell near to fuch a Good Neighbour, to be warmed by his Fire, and fed at his Table. Lord, it's good for me to beg an Alms at thy Bethefda* though I creep on my Knees, to get as near as I can to thee.

And this the rather, if, in the third place, we confider the fe a f *« Nature of Man, as in himfelf, and in reference to God, in a fpecial manner made by binn and for him, and therefore unquiet Fedftinot ad and reftlefs till it return to him. The right Line is turned into a te > ® irrefm Circle, in which the Line is fo reflected, that in its return h'lT'L'lm* flays not, till it return from whence it nrit came. re^xiefcat in

Of a Spiritual, Immortal, and Understanding Soul, of vaft te. apprehenfionsanddefires. Au S"^ ,

Of a Sociable Nature, pity it (hould not have acquaintance c c m f e "> * l ' with God. If not good for Adam to be alone * without a Meet- Seebr.J&At help, ^ItiO Gen. 2.18. as always before him, with whom he of the Church, might be made one flejb: How ill to be without a better help "** 1. c u nearer at hand, with whom he may be made one Spirit ?

Made after Gods lmage % Gen. 1. 26. and therefore beft when he can come nearer! to thatfirft and beft Copy.

With an underftanding Soul, Job35. n. And therefore the more he knows, the more he underftands his own Dependency, and therefore feeth a greater neceflity of drawing the nearer to the Fountain of his Being and Welfare.

Of a Capacious Apprehenfion, which nothing but this ?r/-mum Verum can fill, and therefore wearys himfelf (Ecclef.12.12.) in an endiefs fearch after Truth in feveral Arts and Sciences; The World is fet in bti heart* Ecclef. 3.11, but it's but little that he can attain,/^ 25. H.and not without a great deal of difficulty is tired out in gathering up the Rays of Light and Truth, which Scattered as this Sun hath fcattered among the Creatures i but is not fatisfied J £ a ^ f °^* till he find them all, and more than all in himfelf. This is eter- therftubble; ml Life, 10 know thee, and whom thou haft fent, Jefus Chrift, John 17.3. In the Study of the Creature is a toilfome task, Ecclef. 1. 18. It's in the near Villon of God, which the underftanding of a Man doth fully acquieice in, and fo Intelletlus eft in quiete. And as he is of a Capacious Apprehenfwn, which nothing but this Primum Verum can fill: So he is of a large heart and vaft

Ttt dellres

SERM. XXX.

de fires, which nothing but this Summum bonum can fatfefie> God only being El Shaddai, Exod. 6- 3» Gen. 17. 1. The God Ati m firfficient cither to his own or our Happinefs. Whence it is, that when the Soul is once put off from him. Per devia errans, like the evil Sprit in the Gofyel, Mat. 12.43. § ocs through dry Tlaces, feekjng rejL and finds none; till with the Pfalmitr, he looks Home-ward to God, and faith, Return unto thy rejl, 0 my Soul, Pfal. 11 6. 7.

Sometimes, as Solomon in Ecclefiaftes, he feeks and fearchcth for what may fatisfie him in the Creature, and what content it can afford > and as there was no Nation and Kingdom^ in which Ahab did not hunt for Elijah, 1 Kings 18. 10. and yet he could not be found: So there is no Creature in or undrr Heaven, which in this bufie fearch is not as it were unlapt and ran-facked, if pofllblyby' the Profit or Pleafure of it content may be found lapt up in it. This bufie Bee fits and fucks on every Flower, and like a Chymift makes Extractions of all forts out of all things, if from any from all he might gain fuch an Elixir as may ferve his turn. But the deep faith, it U not in me. In all the inferiour Creatures Adam could not find a Meet-help, Gen. 2. 20. It's pity that in any he fhould meet with his Happinefs. Solomon,whcn tired out with this wild and eager purfuit, is glad at laft to turn in to God : Let^s hear the conclnfion ef the whole Matter, Fear God and l^eep his Commandments , for this is the whole *of Man } Ecclef. 12.13. all one with this in the Text, It's good for me to draw near to God*

But before that, when vain Man hath been weaned out in feeking that in the Creature, which will not be found, before he will draw near to God, with Saul he will rather apply him-felf to Satan, and dig as deep as Hell to find it, trying whether that may be overtaken in a way of fin, which could not be met with in the lawful Content of the Creature, and here he runs counteramain Hell-ward , till he hath quite wearied himfelf in that Courfe, Ifa* 57. 10. adds Vrunkennefs t2 Thirfi , and Thirfi to Drunkcnnefsj when he hath been moil drunk, yet thirds the more, and the more he drinks, the more he thirds ^ molt unhappy in that he Jeeks the Living amongst the Dead > mifUkes Mifery for Happinefs, and Hell for Heaven. But it's this GWthat he looks and gropes for '•> though now Blind-fold-ed and turned off from God, he goes a quite contrary way : /mVhl 11 8.r. But yet as Anftin well obkrves, Mali propterea funt mali ut fvit

boni

A

boni nempe heati: The wickedeft Men do ill, that they might fare well. It's a Goodnefs and Happinefs, that they make after. It's *&yvL$to ei£) to which they Sacrifice, a Deity which they ferve i unhappy in this, that they grafp the Cloud for Juno in their Hunting after the vain Creature, and worfhip the Dm/inftead of the true God-, i Cor. 10. 20. in their thus quefting with open Mouth after finful Contentments > but yet whilft mifled with thefe fowl Errors, they bear witnefs to this Fundamental Truth, that whilft they fo eagerly, but in vain, purfue fuch falfe Goods, they plainly fay, that tfsgood to draw near to the True > fo that the Man hath loft himfelf when he hath loft this Principle, is rather a Beaft, or a Devil, than a Man , that in Profcflion and Converfation will not fay, that ifs g9od to draw near to God.

Efpecially if we conllder that new Nature, which God works Reaf. 4. in the new Creature, the holy frame of a Godly heart: As thole Men, whofe hearts God had touched, followed Saul the Lords Anointed, 1 Sam. 10. 25. So thofe bkfTed Souls, which Chrift (that true Loadftone) hath indeed touched, whilft it draws y they run after him, Cant. 1.4. Such Divine Sparks muft needs move upward to their proper Element, as the Virgula Divina bends that way that the Mine Heth. And this,

1. Partly from the inward Inftin<ft of that Divine Nature which they partake of, which makes them yvwofc.>s( as the Apo- * Pel - *•* file's word is, Phil. 2.20O even naturally care for the things of Ged, and propend towards him, which appears by this, that whilft with others

Irahit fua quemque voluntas:

Ad unum omnes,kY? of them,though of never fuch different Ages, Parts,Conditions , nay, though of quite contrary Tempers and Difpoiltions other wife, yet ociti [uocs^ with onejoynt confent look, and according to their feveral abilities draw towards God as near as they can. The Swallow doth not more naturally flie to the Sdadine when hurt, or the Chicken run to the Hen when in danger, than a Right-born Heir of Heaven to God his Father. The new-born Babe crys, and the dying Chriftian now breath-ingout his Soul, gafjs.and breaths after him: The one in the beginning of his Race thinks it long till he comes at him, the other almoft,at the end of his, with Paul Phil. 3. 13,14. the further heroes, makes the more hafte to him [in feveral Paths,

Ttt 2 but

but all in one Road God ward"] : the one though he hath not yet had fuch experience of him, yet thinks how good it were, if he could get near him> the other upon his long experience, thinks it beft to keep clofe to him: when in A fflid ion, he accounts his Prefence more than all other things that he wants, and when in Profperity, he values the fame Prefence above all elfe that he enjoys. I might Inftance in many other Particulars : Bat thefe may fuffice to fhew, that amongft never fo many Viftords, they yet altogether make up this Harmony, and from the general Inftindt of that new Nature all cry out with the Pfalmift in the Text, It*s good for every one of us feverally, for all of us (the whole Chorus) joyntly, to draw near and keep clofe to God*

2. But efpecially upon their deliberate Refolutions upon long trial and experience, they thereby come more fully to know what they have found good to apply tbemfelves to j they cannot but conclude that it's beft to draw near to God* Hof. x. 6, 7. At their firft Converfion, they were fufficiently convinced of Jer.3.21,13. the Vanity, and oft-times of the Mifchief of all other Applications , of the Creatures utter Infufficiency for any faving Good to them. John Baptift, that made way forCbrift in their hearts, cried, Allflejh Ugraft , Ifa. 40. <5. The firft faving Breath, that breathed Life into them, Wafted the Creature to them : Asfoon as they began to live to God, the Flefh was mortified, and the World crucified.

But further, In their after frequent Experience they have been herein more confirmed \ that, when their Souls have gone out to any Creature to fupport them, they find the beft fo weak that they cannot, or nothing in comparifon of God j not at all "Without God : Father and Mother cafi off, when God alone takes up, Pfal. 27.10. (and therefore Ceafe from Man, rvbefe Breath it in his Nojirih, for rpherein u he to he accounted of ? Ifa. 2. 22.)

And for others, fo bad, that if they could, they would not* fo that oft-times they are the worfe, the nearer they come to them. The Reed breads, and pierceth the Hand, when leaned upon for fupport, Eze%. 29. 6, 7. the Briar fcratcheth and pricks, when gone to for (belter : They get as much good by r applying themftlves to them, as Jofeph did by going to his Bre-

thren*, or the Levitt by turning in to Gibeah. Of all others the Godly are deferted by Friends, and purfued by Enemies,

and

and they themCclves a poor fhiftlefs helpltfs People, and therefore it's good for the Conns, that feeble fo\, and fo mucii hunted, to iw^^f their Houfes in the Roc}^, Prov. 30. 2<5. It's good for the Vine, fo unable to fubfift of it (elf, and fo much pluckt by others, to clafp fait to the Elm : For me, that am plagued all the day long, and chaflned every morning, as the Pfalmiji CM of himfelf, 2.14. for me, at leaft, it s good to draw near to God* This by experience they find > and therefore as Jojhtta faid to Jfrael, If it Jeem evil to you to ferve the Lord, chufe you whom you will ferve \ but I and my Houfe will ferve the Lord, Jom. 24. 15. So will every right-born Heir of Heaven, however others take offence and go away, Joh. 6* 66* yet when asked, Whether they alfo would go away, ( v. 67. ) with Peter be ready refolvedly to anfwer, Lord, to whom Jhould we go .<? 'thou hafi the words of Eternal Life > and we believe and are fure that thou art that Chrifl, dec* ver* d8. We know, and have found and felt, what thou art in thy felf, and what thou haft been to us in our keeping clofe to thee, and therefore there's no talking or thinking of leaving thee. The faithful Soul from the very Heart faith, what the Pfalmift a. 25. exprefTetrr, Lord, whom have I in Heaven but thee ? and there is none on Earth that I defire befides thee: And therefore when others, •v* 27. by their dear-bought experience, find at laft nothing but deftrudion is gained by being afar off, and going a whoring from thee, 0&O> §>uod ad me fpeclat, I that know this, and have had experience both of the mifchief of my being eftranged from thee, and of the bleffing of keeping clofe to thee, I muft hold to it, and (hall ever ( by the Grace of God) bide by it, that it's good for me to draw near to thee.

Which teacheth us with all humble thankfulnefs to think Vfe i» and acknow!edg,how good God hath been to us in giving us Je-fus Chrift, by whofe Mediation alone we may have this accefs > and without which, as we now are, it would be as good for us to draw near u God, as for a guilty Malefactor to the Bar of an angry Judge, or for Briars and 'thorns to a confuming ^vjfa.27.4. for fo God is to Sinners out of Chrift, Heb* 12. 29. And then \ Who among its is able to dwell with devouring fire ? Who among us candweU witheverlafling burnings ? Ifa. 33. 14. His Majefty is fb infinitely glorious, that ( as the Apoltle (peaks ) he dwells in Light unapproachable, 1 Tim. 6* 1 6*

His Holinefs fo impatient of finful defilement, that he canmt endure to behold it, Hab* 1. 13. fo that even the impudent finner

gets

X

ni SERM. XXX*

gets as far as he can out of bU {ight.thzt he may more freely commit it, 7/j.2p.i 5. and the humbled biujhing fmner cannot ftand before him byreafonrf it, Ezra. p. 6, 15.

His Juitice is fo frricfr, and his Wrath fo dreadful, as makes

Gen. 3. Adam, when now i.nder guilt, bide himfclf', Cain run out of hi*

Gen.4 prefince'•» the poor humbled Publican jiand afar offj and the

lL&J?iUi6. forlorn damned Souls at the laft day dciirc Mountains and Rock* to fall upon them, rather than he mould fee them, and, as Baft I thinks, wifh rather to lie ftill in rtie Prifon of Hell, than to be brought out before him to his Judgment-Seat.

How awful is that fad word of God's being fan&ified in them that draw nigh to him, Levit. 20. 3 ! And how dreadful is that Threat of God's drawing near to Judgment, Mai. 3.5 ! And can it then be fo good, to draw near to fuch a God (b glorious and

Rom.7. 2j. terrible } I thanh^God through Jefus Chriji cm Lord, faid the Apoltle in alike cafe j and fo doth the faithful Soul in this, / tbanl^ (jod through Jefus Chriji our Lord : Through him my Propitiatory I find my Judg on a Mercy Seat ; and fo it's good to draw near: happy that we may, and more happy if we will. It was he, that engaged his heart to approach to God. Jcr. 30.21. That Son of Man, that drew near to the ancient of days, Dan.7. 13.

Gen. 47.2. and fo brings us with him, as Jdfeph did his Brethren inro the King's prefence. As our near Kinfinan taking our Nature into

John 1. 14. t ^ e neare ji %) n \ on of his Perfen, fo as in this Giafs we fee the Glory of God fo refracted and attempered to our weaknefs, that in-ftead of being opprelled with it, we are changed into it, 2 Cor. 3. 18. By our blefTed Emanuel God isfo with us, as that we may have free and near accefs to him.

Whilft his Holinefs and Obedience become a Vail to cover our Defilement.

And his Blood hath fo fully quenched the fiery Indignation of his Father's Wrath, that we, who by the Law are kept at a di-ftance afarcjf, Excd. 20.18. dc 24. 2. have by the Gofpel of Chritt brought to us a better hope, by which we draw nigh to God, Heb. 7. 19.

yf e 2. And what now remaineth ? but that feeing it is (ogoodto draw

near to God, we be all exhorted in his fear to be lb good to our fclves, as to keep no longer at a diftance. Let Strangers, yea Enemies, draw near, and let Friends draw yet nearer. Let not our fins any longer feparate us, and then let not unbelief dif-« hearten u?. Remember, that as on the one lide the Spirit and

the

the Bride fay, come ; and be that beareth faith-, com?,v\z> in the de-fires and out-goings of their Soul fo Chrift ', (o he on theother fide, in hisdefireof their union with him, ecchoeth back again, And be that is atbirft, come ', and whofoeverwiU, let him take of the Water of Life freely, Rev. 22. 17. And then, as the Lord faith, Jet. 30. 21. Who "vibe that engageth his heart to approach unto me? Sol in the Name of the Lord, whilft I look upon this great Congregation, am bold to ask the Queftion \ But who amongft you all is fuch an Enemy to his own good, as will not now and henceforth ever hereafter engage bis whole heart to make yet nearer approaches to this God, who is Co good, and in drawing near to whom confifts our everlafting happinefs ? Some Interpreters upon that Text, think that the Queftion, Who is he that engageth his heart, &c. is made by way of a troubled admiration that fo few do. But I befeech you let it not fo be, but that ( as others rather think ) by way of encouragement, as though he had faid, Eut who is that bleiTed Man, that I may fee him, and go out to meet him ? And therefore as Jehu in another cafe faid, Who is on my fide ? who ? and it's added, That two or z Kin*, p , lc three Eunuchs looked out* Though I defire not in other things to make any fidings, ( there are too many already ) yet in regard of our drawing near to God, I make no factious queftion, if I ask of you all j But who will be on the hordes fide ? who ? Who of you will now engage your hearts to approach to God? Let it not, I befeech you, be two or three, but many* O that I could prevail with you all. Here fay one and all, I and I, and ( as it's faid in the Prophet ) I will go alfo. Let the forwardeft Chriftian, Zeth 8 that hath advanced furtheft, fay, I by the Grace of God will makeowf} and let the humbled (inner, that is now but firft looking after Chrift, fay, and I fain would make another. Inftead of our prefent uncomfortable eftrangements from Chrift and one another, happy we, if with our faces Sion-ward we could take hold one of another, the ftrongeft of the weakeft, and thofe that are eftranged of them with whom they have been moft at odds, and fo go hand in hand together, faying, Come, letusJ cr - 1°> ?-. join our fdves to the Lord in a perpetual Covenant never to be forgotten. This joint drawing near to God in the good old way of the Tower of Godlineft ( which by our new Devices is now too much out of fafhion ) would make us leave off our crooked by-patbsyZnd crofs walkings, in which we now fo juftle, and at laft fo quite loofe one another.

Loud

£4 SERM, XXX,

Loud calls and ftrong perfwafions in this kind are not wanting.

1, In this bleflld Motion, the Terminus ad quern is God ; who is fo good, as that there is in him vis infinita magnetica, fuch a wonderful attractive power and force, as may trahere, nay, r^-pcre animam, draw and fnatch the Soul to him, in a way of a fweet but irrefiftible violence. Our Saviour faid, That when be was lifted up, he would draw all Men to him, John 12. 32. Even fo, Amen, Lord Jefus, thou faithful and true Witnefs.

Efpecially as God in Chriji looks out,and comes out to us > how earned is he to call us? how glad to welcome us? how ready more than half way to meet us ? When the Prodigal began to come, .the Father ran, Luk. 15. 20. Defpsrate Prodigal, when thy Heavenly Father draws near, wilt thou draw backyard? Oh take heed of it, left God's Soul take no pie afire in thee, Heb. ro. 38. Think what a ftep thy Savionr took in his Incarnation Seim. 1. de to come to thee ' In£fiimabilis dignatio, & penitus inexcogitabilis* Advent. ejuod in carceris hujtts horrorem defcendere dignata eji Celfitudo, as

Bernard fpeaks. When he cannot exprefs it, he cannot think of it without admiration : Non eft Confu£tudo divitnm nt ad pau-peres veniant, Sec. At leaft therefore, though we cannot go, being lame and blind, at faltem conetur erigere caput & aliqttatenus ajfurgerein occurfum tanti Medici. And yet befides, in all the after-travel of his Soul think how he came leaping over Mountains, and skipping over Hills, that he might get to thee before thou perifhedft eternally. By his Word and Spirit doth he not fometimes come very near thee > In the Sacrament, though there be no Tranfubftantiation> yet is there not a very near union with thee ? And is not all this enough to draw thee >

2. If not, confider then the Terminus a quo, that eftate, which of thy felf thou art in,and think if it may not drive thee. It m3y be thou art of their mind, who, when God bad them return, return 'd this anfwer, We are Lords, we will come no more unto thee, Jer. 2. 3 r. Though God be never fo good, and it be very good to draw near to him, yet we are fo well, that we need not trouble our felves in making out after him. I, fo ? woful blind Creature, that haft loft thy felf and thine eyes together that thou can ft not fee it i wer't thou not deadlily lethargicjl,thoi\ wouldft be more fenfibk of thine own wants : wcrt thou not wholly a ftrangerat home, thou wouldft fee nothing but mifery and beg-gery there, that would thrutt thee out for fupply elfewhere. So

far

far as thou art off from Chrift, fo far from Righteoufnefs, Ifa. 4<5. 12. and juft fo far from blefTednefs. And what then ? fo deadly lick, and not fo much as to fend for thy Phyilcian ! fuch. a Sinner, and not fo much as to look out for a Saviour ! Doth the Avenger of Blood purfue thee, and doft thou not fly to the City of Refuge ? to the hope that is fet before thee $ Doth Hell behind thee gape for thee ? and no need, no care of Chrift and Heaven to receive thee ?

But had we lefs need in that kind,yet even in outward refpedts the World is never fo good, but, when at beft, it's good to draw near to God: But it's now Co bad, that I think David's Prayer will not found ill in any of our Mouths, Lord-, be not thou far off^for trouble is near* I delight not to read State-Lectures out of a Pulpit > I am not of the Privy-Councel, either of God or our Governors, to tell you what will be ; but without me your own hearts will tell you what very probably may be: though the Weather for the prefent be fomewhat fair, yet at beft it's very doubtful. If we confult our fins, they'l tell us that there is likely to be a Storm > and then if we would confult our own peace, we cannot but think it good to be provided of a Jhelter. Our fad experiences of all that hitherto we have had recourfe to fully evidence to us, that none of them are tight enough, but it may and will drop through, fave God only : and therefore in fuch doubtful Circumflances, I think it fafeft to join with the jirongefl Party : But miitake me not, I mean not fuch as Men out of felf interefts are wont to clofe with } that's falfenefs and bafe-nefs j but I mean in a way of Faith and Obedience to God, and I am fure that/he is ftrongeft. Neither is it cowardize in fuch a Storm, to thruft the Head into fuch a Corner. David was no Coward, and yet, as the weak fearful Chick, he gets himfelf under the fhadow of God?s Wings, till calamity be over-paft y Pfal. 57. 1. Till then, becaufe we may yet live to fee and fay, as in the Verfe before the Text, Lo, they are perijhed that are far from thee, let every faithful Soul conclude in the words of the Text, 'Therefore it is good for me to draw near to God-

And if fo, it is further matter, 1. Of Comfort to fome > 2. Of Reproof and Humiliation to others \ 3. Of Inlhuction and Direction to us all.

Comfort to fuch as do draw near and keep clofe. If it be fo Vfe 3. good, how well may they be apaid with their condition>what-ever it is for the outward Man, if for the inward, God and they

V v v be

<

$25

SER.M. XXX.

be not at a diftance } Though Enemies be near to accufe and condemn •> if Chrifl be but near to juftifie and acquit us, Ifa* 50. 8. though thou beeft far from Peace, if not far from God > though others thruft us away, as If a. 65. 5. and c aft us out, if. Chriit will but then draw near and rind us, as he did him, John 9.34,35. The Proclamation of old was, Rejoycegreatly, 0 Daughter of Zion, fhout, 0 Daughter of Jerufalem : Behold, thy King cometh unto thee, having Salvation, lowy , and riding upon an Afs, Zech'p. p. May there be but an happy meeting of my Lord and King coming to me, and oE my Soul drawing and keeping clofe to him, Vkrejoyce and fhout, to fee my Saviour fo near tome, though upon an Afs-Colt > whatever outward Mean-nefs, or Wants, yea, or Dangers and Miferies, thefe nearer approaches and interviews are accompanied with \ yet therein I do rejoyce, yea, and will rejoyce 5 nay, cannot hut rejoyce, faith the Experienced Chriftian, that knows what this gbodnefs of drawing and keeping near to God (in the Text) meaneth. When he faith, it's Good* he could not fay a better word; and when he adds to draw nigh to God, he could not, I am fure, mention a better thing. It's Good, fpoken Indefinitely, meant Univer-fally. It's fo only Good, that nothing is good without it(though the Torch-light be very great, it's Night till Sun-rife) fo uni-verfally Good, that nothing with it can be ill > or be things never fo ill, yet he is far from being ill, *who hath God fo near him. It was IfraeVs Comfort in a Wildernefs, Deut. 4. 7. The lamenting Church's Stay when finking, Lam. 3. 57. At the laft Day, when the whole World (hall be on Fire, we are even "Xukeii. 28. then bid lift up our Heads, becaufs our Salvation draweth nigh > 1 TheiT.4.17- When Chrift cometh again to us, and we Jhall be caught up into the Clouds to meet him, and fo for ever to be with the Lord, Vifw, amor, gaudittm, you know, make up Heavens Happinefs, but all arife from God's and ChrinVs neareft Union and Prefence. There indeed we (hall come to neareft approaches, and they fo near as utterly for ever to drive all evils away as the Noon-day-Sun all Mills and Clouds. That's Heaven, which we are not yet got into. It's well if we be fo far on our way, as to be in the Gate of Heaven '■> if we that were afar cjf> be made near by the Blood of Chrift, whilft we fore walkjby Faith and not by Sight. Such Morning-Suns may admit of fome over-cloudings,but more Light thanDarknefs, when the Sun is up and drawn fo nigh. I may in other refpeers, be in a dry thirfty Wildernefs: But I (hall not die for Thirft, if I

lie fo near the Fountain Head. I (hall not be Heart-fick, if I may ccme fo «^zr, as to lay my akingHead in my Saviour's Eo-fome. Jofeptfs encouragement to his famiihed Brethren was, Gen.4?.io,u. that they mould be nigh to him in Gojhen: It (hall be comfort enough to me, if my Jefus will but tell me, that I (hall be nigh Himjthcugh it be in a Wildernefs > whilft cold Northern Climes (becaufe far from the Sun) have a delolate horrid Afpedr : With what a virdant Flourifh do thofe Countries fmile, and laugh,and ling, that are nearer, and lie more directly under his Beams } Let frozen-hearted Sinners,that are far from the Sun of Righteoufnefs, be as far from Heart-melting joys* but fuch as upon whom He hath Rifen, and have got Co near as to be under his Wings, let them get fo much lively Warmth and Healing from them, that where-ever you read thofe words, a People near unto him* the next word may be* Halelujab, as Pfal. 148. 14. Let God hear the Voice of Joy and Praife from them that are near about him '•> Whilft uncomfortable Dejedrions would better befeem them that are eftranged from him. Such Sackcloth becomes not the King of Heaven 1 s Courts nor them that are fo near to him, as to behold hvs Face, and to be before him. It's an Aguifh diftemper, if, when near the Fire, or in the warm Sun, thou iitteft fhiver-ring. Leave fuch kind of amazed Palile-fhakings to profane Cains, that run out of God's Prefence, Gen*\. \6. to Stran-and Enemies, who know not how good it is to draw near to him, and juftly deferve the worlt jf all Evils for their foolifli and froward withdrawing of themfelves from him.Which leads me,

To the next Application, which fpeaks Terrour to fome, t t, « and Humiliation to us all, that by following after lying Vanities, and departing from the hiving God, we fo much forfal^e our own Mercy. If fo good to draw near to God, then ic is zn evil thing, and bitter, to forfahe him, Jer. 2. 19. This the fore-going Verfe compared with the Text fuggefts to us i there we read ? For loe, they that are far from thee jhall perifh i thou haftdeftroy-ed all them that go a whoring from thee : And then ^the Text adds, But Ws good for me to draw near to God. Juft fo much Good as comes by our drawing near to him, fo much Evil and Mifchief befals us by being far from him. As much Warmth and Life, Flourim and Fruitfulnefs, as the Summers Sun brings in its drawing near to us > fo much Cold and barren Deadnefs doth it leave beind it, when in Winter it with-draws it felf from us. W& to you when I depart from you, faid God to JJraely Hof.p.12.

U u u 2 And,

$l3

SER.M. XXX.

And, Lord, wo to us, fay we, that wc fhculd have fuch evil hearts of unbelief that we fhould Co depart from thee. For if fo much Good follows upon fuch happy Approaches and Meetings, then nothing lefs than utter Ruine can be the Confequent of a mutual Parting. When thou leaveft the BlefTed God, give a Longum vale^ and adieu for ever to thine own Happinefs: For jult as far from the one, as from the other. And (which is worft) becaufe by our Out-runnings we cannot get out of his Reach \ the further we are from God in one fenfe, the nearer we (hall be in another s the further from Righteoufnefc Ifa. 4d. 12. the nearer to aCurfe^ Heb. 6.8. It will be the faddeft learning the truth of this Point, what a Blefled thing it \s to draw nigh to God , to be chid from Chrift's Prefence with that Matth.25.4r. Soul-finking word, Depart from me, ye Curfed , at the laft Day. They are deep and heavy words, okib%_pv oci&viov ccidi zrgj-ccb-ivz Ku£/s, 2 'theff. 1. p. It's everlafting Deftrudrion, if Expulfi a facie , as Beza renders it, if it be fo, from the Prefence of the Lord) and his Glorious Tower. And therefore that we may prevent that Howling then, how tuneable would it be fweetly, and yet fadly, to bewail and mourn over Pfal. 58.3. i- Our natural Eftrangement from God, which the Pfalmifi

faith,we were acquainted with from the very Birth ? CDFIID 11? ftODD *iyDj 'they are arranged from the Womb, they go sftray as foon as they are Born. Now what Monfkrs are we all from Jfa. 7. 16. the Birth ? That before we hyow to refufe the Evil and chufe the Good , by a kind of natural Inftindt. we can tell how to refufe the Good and chufe the Evil > before we can go, can run away from God. See this in a three-fold Inftance.

1. When Nature is left to its Swing without renewing, or

fame meafure of retraining Grace > for were there none, we

Jhould be very Devils to God and one another, O'lOTfl

Suflinp h&- *j"D'ltPQ , ?5 Hof.i 1.7. Even bent to Bacj^fliding : That may ex-

n»t awfiont p re f s a niore ftiffbent of a perverfe Heart from a further contra-

*me. jun. ^ ec j ^verfenefs, but yet fo as implies the (Jcttm, and natural pro-

penfion of the Heart> Animus pendulus, dubius hdefitat circa con"

verfonem mejm y as Grotius renders it: When (as it's there cx-

preffed) called upon to turn home to God, the Heart naturally

flicks, and ftops, and hangs off, as you may fee feme Trees do

from others planted by them, which from fome occult quality

in Nature agree not with them. What elfe mean all theft Stirs

in our Hearts^ and Tumults in the World, but when called to

God,

God, all is in an uproar ? Adls itf. ip,20. & 19.28. & 21.28. Wretched Creatures, that have an Antipathy to their Creator ! gracelefs Natures, that do not more ungraciously than unnaturally fhrtback from a Saviour !

2. Or if any be more ingenuous^ and fas you call it) a little better-natured , that with him in the Gofpel they be not far from the Kingdom of Heaven, Mark 12. 34. yet even that, retted in, keeps them from ever coming up to Jefus Chrift. Pity that Rachel mould die, when it was now but a little way to come ^ to Ephrath, that an Almoft mould altogether keep fo many a to-wardly Man from Heaven : But a thoufand pities that my draw-ing fo near the Goal mould fet me down as having gone far enough, and fo keep me from ever attaining the Prize, that Ingenuity, becaule it's fo near akin to Grace, mould prove fo Vifingenuous, as to keep a Man from ever being truly Gracious. 3. Even in the Godly themfelves, in whom this perverfenefs of Nature is not wholly fubdued, what is their greateft Burden and Moan? But, as Row. 7. 18,21,23,24. that makes us fo liftlefs, and fometimes fo averfe from drawing near to God in holy Duties, and efpecially in thofe in which neareft Communion is to be had with him. Rather read than hear the Word, rather hear than pray and meditate >-and rather pray than examine our Hearts. Mourn we therefore over our bad, nay, our beft Natures 5 that if they walk not contrary to God, yet at beft cannot be drawn up the Hill near enough to him. Mourn, Levk.2^. 13, I fay, over our natural Eflrangement from God. Hp

2. Over our aUual Out-runnings, and more wild and endlefs in 0€C **r[um. Vagaries in our finful Courfcs and Practifes. It's a* wicked de-far ting from God, >Dyt£H 5 2 Sam. 22.22. And here, as in (in, there is a double Irregularity, an Averfio a Deo, and a Converfio adCreaturam '•> foin thfc our finful not drawing near to God, ^KuJjuiavQ^ there is a double Mifcarriage, which we are to be humbled for. fehtctlojuuz-1. Our inordinate Converfion, and Turning to the Creature > V(GK Jam* (a hankering after fomething elfe, when a hanging off from 1.14. God J that inftead of God, there are fo many other things which we draw fo near, and keep fo clofe to, as Sin, Self, the World, &c. Indeed any thing rather than God.

Not a finful Lurt, but a corrupt Heart is in the earned purfuit of it, Prov. n. ip. reds not tiil it overtake it, and it then proves a Member, cleaves fo fad, is fuch a right Eye, and Hand, and Foot* that it's death to part with it» here the unchafte Soul

am-

amplexibus hwet: We are drawn to an Holy God, and off from an unholy Luft, with the like and very fame difficulty.

For Self) Proximw egomet mibi holds here, and holds us fo hb> that too oft it with-holds us from drawing near to God, Nothing (hall come between us and our felves, when any thing al-moit can be fuffered to put in between our God and our Souls. We hug Self in the warmed Bofom, and clafp about our felves with lovingeft Embraces : Our own Opinions we do mordicus te-r>TVerbis mre ' our Votes we adhere to, Our own under]}andings we lean to i ^poft, Str. 15 ■ Vicebat Epicur£us,mibi frui came bonum eft > dicebat Stoicus mibi frui mea mente bonum eft. But for our Pfalmift, Mibi adk&rere Deo, bonum eft. So St. An ft in.

And for the World) Solomon faith, God batb Jet it in Maris heart) Ecclcf. 3. 11. He means to contemplate him in it> but we pervert his meaning, whilft the whole deGre and bent of the Heart clofeth with it, and is faftned in it. It's the Market which you fee all going to. They fay the Earth hath vim magneticam > and fome think, that if you mould dig deep enough into it, you mould find it a perfetl Loadftone. Sure I am, fome Men's hearts are fo deeply buried in it, that they find a perfetl Loadftone of it. It's not fo much the Centre of the World, as of our Hearts ', as the chief Good which they move to, and reft in, and cannot be parted from, inftead of accounting it our chief Good to draw near to God,

The covetous too-good Husband makes his Goods his chief Good, You call him a near Man) and not amifs, becaufe he de-fires to be nearer to himfelf than to God, Jer. 22. 17. The Idle Drone with Afs-like IJJacbar, faith, That reft is good, Gen. 49. 15. And the wanton Epicure places his be ft good in his Plea-fure, and a Turkifh Paradife. Hxc eft maxima merces & inter* minabilis, is the higheft Point of the Alcoran's Divinity.

I.omit to (hew how in point of honour and preferment (in which the ambitious place the higheft pitch of their happi-nels ) fuch ftatelier Plumes lure bigb-foaring Spirits, how Beauty draws after it many Men's eyes, the loving Wife, the fleaf ant Child, the faithful Friend take our very hearts, and that too often from God. In company and enjoyment of them our Souls are Co Jnatcht to them, Coimmerfed, do fo dwell in them, that we are ready to fit down and fay with Peter, and more in-confiderately than he, it's good to be here, rather than to advance on^ and with the Pfalmift in the Text to fay, It's good to draw near to God, 2. Which

2. Which is the other part of our fin •> namely cur Averfio a T>eo, our froward averfnefs, and awke hanging off from God, as from the greateft Stranger, or worft Enemy. So falfe-hearted, that after fair Advances we often draw back in a fly retrograde Motion, Heb. 10. 38, 39. So peevi/h, that when he reacheth out the hand, we plucky away the jhoulder, Nehem. 9. 29. when called to him, we run the fatter and farther from him, Ho£ 11. 2. So proud, that we ate Lords, and will not come at him, Jer.2.31. So profane, that we are either afraid or afhamed to be near him » and therefore fuch bid the Almighty depart, Job 21.14,15. and the Prodigal gets himfelf into a far Country, that fo he might be further out of his Father's fight» and fo with more freedom fatisfie his lufts, and will rather join himfelf to a Farmer to feed Hogs, and to be fed with Hhs\s, than to come home to his Father to have Childrens Bread: any way rather than home, and subocdo Ca-any thing rather than a Father's prefence. Fond defperate Soul, tonis .

Nefcis temeraria, nefcis

Cufiti-tai — junxtt

Quern fugias,- ideoque fugis. pt jji mo r qu6m

fe^unxitfihry-

Didft thou but know what thou leaved, thou wouldft draw nea- f oio £* Serm * *• rer •> and what thou purfueft, thou wouldft (land further on*. Witt* fainting Man leaved Snow of Lebanon ? And jhall the cold flowing Waters be forfakgn ? Jer. 18. 14. Do not fuch Shadows, the fafter thou purfueft them, fly the fafter from thee ? Like the foolim Boy running after the Bee to catch it, fequendo la-hitur, ajfequendo Itditur. Have not all fuch things, which draw out thy Soul fo after them, as to withdraw it from God, have the,y not either a Wing to fly away,that thou never overtakeft what thou feekeft, or a fling to hurt thee, when thou -baft overtaken them ? that thou getteft more hurt than good by them ? Is not Vina ravijhed, thy Soul abufed and defiled by fuch out-gaddings ? Is not (I fay not Health, Efiate, Eiteem, but it may be) thy Life, thy Soul loft in fuch ramblings , and ( which is worft of all, and above all ) God loft too ? Cain went out of the prefence of the Lordh but he thereupon dwelt in the Land of Nod, as a trembling amazed vagrant Wretch in a mod unjetled condition ever after, Gen- 4.14, \6* Jonah alfo fled frrom the prefence of the Lord* but a tempejluotu Wind is fent out with Hue and Cry after him j and when laid up in the clofe Prifon of the Whales belly, he then confeifeth he had forfaken his own mercy. The Prodigal

went

went into a far Country > but the further from his Father, the nearer to Ruine. Though we are ftudious to -put far from us the etil day, Amos 6. 3. Yet, as the Lord liveth, there is butaftep between us and death •, as long as we keep at fuch a diftance from the God of our Salvation \ mifchiefs then near at hand to come, and irrecoverable when come. It's faid, that Laifh had no Deliverer, becaufe it was far from Zidon, Judg. 18-28. But who will be thy Deliverer when Enemies are near, Ezek. p. 1. Death near, Pfal. 107. 18. Judgment near, Heb. 10. 25. And thou

i»Tfrh6s. further from God > In this cafe H. de S. Vitiore tells us, what Men ufually betake thcmfelvcs to \ Aliis in necejjitate bonum eft canfilium Juum,aliis in frofperitate bonum eft gaudium fuum, mihi unicum bonum eft adh<erere Deo. In Profperity they think it's good (or them to betake themfelves to their delights, and in ftraits to their fhifts. But 7roAV oi&v aA^wwf, aAV ociKx^Js tv fJL&yx.. This one diredt courfe of drawing near to God, will be of more ufe than all their other Shifts and Applications. Illos confilium non liber at, gaudium non confervat't as the fair* Author there adds: all other neareft and deareft Friends may fail us, may not come at us, Nebem* 4.19. may caft us off, as Pfal* 27.10. It's God only drawing near that mud relieve us. And then, wo to us, if- he only draw near to us as an Enemy or Judg* ( as MaU %• 5.) to take vengeance, not to refcue us as our bell Friend.

Vfe 5. And therefore in the laft place, this is of fpecial ufe for dire-

ction

1. Of our Judgment in a right eftimate of true goodneft,which molt Men arc inquifitive after. It's the Voice of Nature, Who will {hew us any good? Pfal. 4. <5. and yet which very few are well refolv'd in, according to that of Solomon, Who knowetb what U good for Man ? &c. Ecclef 6* 12. But the Pfalmift affords a full Arjfwer to both thole greatQueftions, when after a long and llrong debate in the foregoing part of the Pfalm, he concludtth, It's good for me to draw near to God : and by good (as we have ihown ) he meaneth the prime and chiefeftand belt Good '•> mihi quidem optimum, fo the Arabick hath it. Now then primum in unoquoque genere eft menfura reliquorum, The rirft and chiefeit in every kintf is the Rule and Meafure of the reft. Let this therefore be the Standard, by which we always meafure < the goodnefs of every thing that we molt value and fet the higheft price on : and let this be the Rule, which in fuch prizings we go by, that that is indeed good, by which we are drawn near to God, and that

beft

beft by which we get nearejh My GoJ is my goodnefs, Pfal. 144. 2. and therefore that only (at leaft that principally) I remit call gooh hy which I am drawn nearer to God* Indeed becaufe Bonum & Ens convertuntur, we are ready to call any thing good » and becaufe finis & bonum convertuntur, accordingly every thing is good, at leaft in our eyes, which either is an end we aim at, or a means conducing to it: And fo, as the Apoftlefaid in another kind, 'there be Gods many, and Lords many > but to us there U but one God, iCor. 8. 5,d. So there are many things which in Scripture-phrafe, and ordinary ufe, are called good: a good Day y good Company, a goadWorl^ or Employment > and fo of the refr. Eut in a Believer's eftimate there is but one main chief goody and that's to draw near to God i and all other things are only good reduttive, as either they may be reduced to this, or we led 1 Sam< g to God by them. Some call it a good time, and the Scripture Eftfaer 8.17, calls it a good Day, that's a day and time of feafting and re-joycing \ but if they be Fefiivals, rather than Holy Days , times in which we run a whoring from God, rather than draw near u l*m > account that day to thee the worfi in the year, in which thou runneft furtheft from God> and let that ever be accounted good Company, and good Employment, Sec. in and after which thy heart was moft drawn out after God , but if more deaded and ftftitned, God and thy Soul more eftranged by it , either certainly it was bad in it felf, or at leaft unhappily it proved not good to thee. If Jacob ta\e a JVife of the Daughters of Heth, what good mil my life do me ? faid Rebekgh, Gen. 27. 45. And what good will the goodlieft Beauties, and moft delightful Objects in the World do thee, if ( as the Daughters of Heth did £/j*'s, fo ) they draw off thine heart from God, whom to draw near and keep clo(e to isfo good, as nothing is good without it °, nothing fo bad as that which comes moft crofs to ft. And this for direction cf our Judgment in a right eftimate of true goodnefs.

2. Of our practice in our earnefteft purfuit after our own hap-pine(s. Let this Text ( Its good for me to draw near, and keep clofe to God) be ever our Fade mecum to quicken us, ftill and ever to draw nearer and cleave fa fter. Draw nigh to God, and he will draw nigh to you, faith the Apoftle, Jam. 4. 8. The Pro-mi fe is very heartning, that in thefe our approaches God (as the Father to the Prodigal ) will meet us the half way : but therefore it layeth a greater engagement upon us to mind the Duty, Let us draw near with a true heart, and full ajfttrance of Faith,

X x x having

SERM. XXX.

having our Hearts ffrinkjed from an evil Confcience, Heb. 10. 22» Happy that we may, that fuch, as whofe unworthinefs is fuch, as

Luk. 18. 13. their place is with the Publican to fland afar off, and whofe Guilt is fuch, as with Cain may make them run from God, may have

Exod.3.*. liberty and boldnefs of sccefs to draw near to Gods that the Bujh Jhould burn and not be confumed, was not fo great a Miracle, as that fuch d^y Stubble as we are fhould draw nigh to thatGfl^ which is a confuming Fire, and not perifhin everlajUng Burning*. That Blood ot Springing, which hath quenched the Fire of God's Wrath, being jprixkled on us hath Co cooled the inflammations of our wounded and afrighted Conferences, that we with humble boldnefs may draw near. We had need therefore look to it that we do.

And here now the faithful Soul breaths out the Pfalmift's

Pfal. 14}. 8. Prayer, Lord, caufe me to kjiow the way, for I lift up my Soul unto

Pfal. 27. 8. thee* Thou jayeft unto me, See}^ ye my Face '<> and my heart ec-choes back again, 'thy Face, '0 Lord, will I fee]^. When thou called to us, Return ye bacf^Jliding Children > from our Souls

Jer. 3.22. we return this Anfwer, Behold, we come unto thee, for thou art tip Lord our God. Thou haft faftned Cords of Love upon our Hearts, thou haft favingly touched them,thatthey ftrongly move towards thee, they cleave to tbee, or they follow hard after thee, as it is Pfal. 6$. 8. But the diftance between thee and us is great, fhe obftacles many, and the w T ay hard we are to be found, yet fo to walk in it, as by it to attain to thefe bleffed Approaches \ and therefore here the main Query is, in what way, and by what means we may fo draw near to thee, as to cleave clcfe and abide with thee for ever ?

SER-

SERMON. XXXI. ras ^,,

Preacht at St. Maries. De-P S A L 4 73^ 28. cemt. 2,1649.

It is good for me to draw near to God. .• •

THe bed Profpedl to take View of the Creature's Beau-ty is at a greater Distance, and in a tranfient Glance, whilft nearer (landing and longer looking diicovers Elemifhes and Deformities in choiccft Eeauties. But Mofesbids Ifiael ftand ftill, if they would fee God?s Salvation; Here Juvat ufque morari, when gotten upon the Mount to a Glymps of this Transfiguration, Feter thinks it's good to be hers : , He Was not well awake, when he fpake of making a 'tabernacle > Tie fhould have faida Manfion. Which, I hope, will excufe my longer dwelling upon this Text, which fpeaks of our drawing near to God, with whom it's bell: to abide for even In two former Sermons I have endeavoured to (hew how Good, how every way Good it is to draw near to God, and that it might come the#*wrto us, I have endeavoured allp to fet it home in the Application.

Now as to that Queftion, which in the Clofe of the laft Dif-courfe was but barely propounded, viz* In and by what Way an3 Means we may draw near to God, I fay, as to that Queftion, when Thomas was ftumbling btfit, our Saviour returns this full Aufwer (John 14. 5, 6. ) I am the Way, the Truth, and the Life\ no Man cometh unto the Father , but by me. We come**? God by Chrifl, Heb. 7.25. But of this before. And therefore it now only remaineth to {hew by what Means, and after what Manner we may by Chrift thus draw near to God. And here let me Premife in general* That 1. Firftitmuit be in due time, according to that, Ifa 55. 6. Seel^ the Lord while he may be founds and call upn him while he is near. That Glorious God, who in the perfe&ion of his Effence and Majefty is at an infinit "Diftance from us; and yet further removed by our fins, is pleafed fo far to humble him(lU and ftoop to us, as gracioufly to look towards us, andfome-

X x x 2 times

<

times cfpecially to draw very near to us, as the Sun from on High in the Firmament by darting down his warm Light and inlivening Beams* efpecially in his Summer-approaches. In the Miniitry of his Word God holds out bis Hand, Rom. 10.21. and by the Infpirations of his Spirit he lays bold on our Hearts. c In both our Beloved puts in his Hand by the hole of the Door,

and faith, as unto Thomas, Reach hither thy Finger, and put John 10.27. thy Hand into my Side : Or as to his Spoufe, Cant. 2. 13. Arife my Love, my fair One, and come away. When thus Chrift by hie Spirit comes a Woing to the Spoufe, and after this manner whifpers in thy Heart, he is come very near thee, (as our Savi-Maiki3.2p. our laid) even at the Doors: And now that this Door Hands open, and Ghrift is coming out to meet thee > now come forth ye Daughters of Jerusalem, and behold King Solomon, Cant. 3.11, Now lift up your Heads, OyeGates y Pfal. 24.7. Now, now is the time of Accefs. How deep mayft thou get into thy Saviour's Bofom,when thus wide opened? How much way mayft thou rid, when thy fpread Sail is rilled with fuch a Gale? The Gold" en Scepter is reached out > no danger or fear now to draw near, but only of miffing the Opportunity. When thou heareft the found of a going on the top of the Mulberry "trees, then beftir thy felf, as God (aid to David, 2 Sam. J. 24. when Chrift thus kgockf, and would come in.

Now a wicked and froward Locking the Door againft him may lofe him for ever, (b that although thou (houldft after knock and firive to enter, his Door may be Jhnt as well as thine, Luke 13. 24,25. and all the anfwer thou haft, be as it is, ^#27. Depart from me, I fyiow you pot. God (laith Aben Ezra) may be found in any place, and at any time, but it muft be ante ob-fignationem decreti: When the Door of Mercy is Sealed up, look for no Entrance-, fo defperate is a wilful refufal: Nay, fo dangerous is a carelefs negled, that in this our Advance it may give us fuch a Back-caft, as will very hardly again be recovered, but that we may come limping behind, and go halting to our Graves. The very Spoufe's Drowfinefs and Coynefs, coft her many a both wearifom and dangerous Step, before (he could again meet with her Beloved. There was indeed a Provifion in the Law, that they, who being far off in a Journey could not bgep the Paffiverin tbefirft Month, might do it in the fecond;

^mml"** anc * t * ie ^ ( u ^ om was amon g tne Romans, but remember ^,$5vT'^ that (but in that Cafe) it was Death to t^e Jews, [and that

Cafe

Cafe cannot be here, for wdmay */jmj* »wr fa God in a Journey, when fit from Home*] and with the Romans, they were called Stultorum feri*. Let us therefore in thefe our drawings near to God wal\ not as Fools, but as Wife, redeeming the time by laying hold of every Opportunity. They are wont to fay, a Wife Man will make more Opportunities than he finds : What Fools then (hall we be, if we take not fuch as we find ? Efpe-cially if we may be io advantaged to find God, and draw near to him by them*?

2. This drawing near, and keeping clofe to God, as it muft be in due Seafon, io with all Sincerity ', as Barnabas exhorted the Difciples, tj) 7r£p6eV« ths Jtap^/ocs ir^^fJiimv TfiS Kvfito, to cleave to the Lord with fuU pttrpofe of Heart, A&s 11.23. Our approaches to God, mould be out of an inward' and real tendency of our Souls to him, as of the Iron to the Loadflone, or the Stone to the (J enter, not forced, ox feigned*

Either out of' Malice, to have advantage to do the more Mi£ chief, as Judas drew near and fainted Chrift, when it was to betray him \ or thofe falfe Brethren, Gal. 2. 4. who crept in to efpie the Difciples Liberty. Chrift and his Church have too oft fuch Snakes in their Bofom, as venemous Spiders in Kings Palaces*

Or out of Hypocrifie, as Men draw near and falute in a Com* plementy fo fome cleave to the Church, but itis with Flatteries, Dan. 11. 34* nay, fome compafs God himfelf about with Lies, Hof. 11. 12. draw near to him with Mouth and Lip, whilft the Mat. i?.8. Heart U far from him, Ifa. 2p. 13. How prodigioufly profane is the Hypocrites Impudence, that with fuch Vizards dare approach fo piercing an Eye, and draw" J* near to play with (uch confuming Flames*

3. This drawing near to God, as itis to be with this fincerity of Heart, fo with all the intention of the Soul. This that zr^J-6e<n$ KtxpSfctc, alfo imports, when it is not Frigide & fimulate, fed fincero & ardenti (tudio, as Be za paraphrafeth it, with full pur* fofiof Heart, 1^S3 IY1K/D3 with all the deftre of the Mind, as that of the Levites, Deut. 18. d. It's no lazie pace, but a rapt motion, in which the Soul is fnatcht from all 6Cq to be

fixt in God. If s upon the Chariots of Amminadab, fhuns all Can*. 6. I*. Delays, over-mafters all Difficulties, is impatient of any thing to come between it and its Beloved. Nihil libidinofi amatores, nihil confiataus Vulcano e duobus unus, &c« None of the moft loving

Pairs,

*3*

SERM. XXXI*

Pairs, that either the Scriptures exprefs, or Poets fable, come

near thefe pailionate Out-goings of the Sbul, or thefe former

Unions, Omnia ilia naturalia , hyperbolic a , fabstlcfa , tur-

pia, <Scc. as ^ajfiw fpcaks: There is an invincible irrefiftible

Power in thefe mutual Cords of Love, to draw hard and bind

Dr. F/eiJ, of f*h\ as he (aid excellently, Grace winmth infallibly, holds infepa*

the Church. rably, leads undeclinably. The Union is fo dole, that it's a

/. i.e. 5. mutual Inhabitation, John <5« 5<5. The Ty is fo ftrong, that

it's come to ?auW ivTzgJ<rt&(>QV <k t 7n%\G'&c<5(&, 1 Cor. 7. 35.

the Sou I cleaves, Pfal. 63. 8, as Jonathans to Vavidh'is fweeteil

Frind, 1 Sam. 18. 1. or as the loving Husband to his deareft

Wife, Gen. 2. 24. fo cleaves to God, as it leaves all (ox him.

But rhis leads me off from this manner of drawing near to God, to the Way and cleans of fuch approaches-1. Negative. i» For the hrft is Removenda prohibens , a careful avoiding of that which fets God and us at a difiance, and that is Sin only : It's not thy outward Meannefs, which may indeed occa-fion proud Men to bid thee keep back, and ftand there at a diftance, Jam. 2. 3. Nor thy Poverty, which Solomon obferves is wont to feparate the poor Man from his Neighbour, Prov.ip.4. Not the moil dangerous and infectious. Sicknefs, which may make thy Lovers and Friends (as David's) ft and aloof off from thy Sore, Pfal. 38.11. But BleiTed be our God 5 who (loops lower than Man will,and draws nearer than belt Friend fometimes either can or dare. It's neither Prifon nor PefUHoufe, that the Son of Kighteoufnefs difdain* to look in at, or keeps the God of Heaven out from keeping his poor dejede'd Servants company. Chrilt meets his cured Patient, when Men had cj/r him cut, John p. 35. Vitits. St. John, when Baniftjed to the Ifle of Patmos, ReveLi.p. and goes all along with his Ifrael in the ;e 1 6. 10, Wilder ncjs. The poor Begger that is (hut out of the Rich Man's t zi. Gates is received into Abrahams bofom, and admitted into

rhe King ot Heaven's Prefence. The Moixinzi clothed with Sackrh'th jejt in to his inirard Court, when thrufi out of Aha-Jutrns hisoutwaid. Yea, the Per, the Blind, the Halt, and the Luke 14. ix. L ame ^ ] iave they but on a. Wcdding-Garment , invited to the Marriage- Ftalt. It's our Sin only that feparates between us and ■ citf. i*. our God. Ha. 5?. 2, It tixcth that great feparating Gulf at la(t, and eauicth all.Eitrangcmcnt now. The Scripture faith fo, and wc by too Cad and frequent Experience find it fo. On Gods I art with Www noEvil dwells j&rafcfKazn'©- 7npi9*efocS,^ §W6>-

S/o. fJUcKiGGctx, cpvyctckvei, as Bazil fpeaks: Smoak and ill Sa- * vours drive not Doves and Bees more away, than our loth-fome Pollutions do the Holy God. In Scripture we find, that it makes him forjake, Jer. 23, 33. and depart from us> Hof.9.12. even quite cuts off bis Soul from us : Luxata eji anima me a a te, Jer. 6. 8. Infomuch that the Holy Ghoft makes account, that whilft we go on in our fins, it's our meaning and intention (at lead Intentio operti, if not operants ) that we mould have God .gone from us, according to that, Ezel^ 8. 6* Son of Man, feefi thou the Abominations that the Houfe of Ifrael comwitteth, that I Jbould go far from my SanUuary ? As he plainly faith, that he would have that Gueft gone, who entertaineth him with that which he knoweth his Stomach rifeth at only to look on. So BleiTed a Gueft is God, that he thinks he deferves a better Welcome > and therefore makes hafte away from fuch an unkind Entertainment. That for his pact.

And for ours, it makes the Eftrangement mutual, as God faith, Zecb* n. 8. My Soul loathed tbem } and their Soul alfoab-borredme* Sets us as far from God, as it doth God from us. Forlnftance, it makes us,

i.'Unfit, that we may not. Unfit for the Begger with his Rags and Filth to preis into a King's Preience-Chamber : But more unfit for the more polluted Soul to come near before thole purer Eyes, that cannot endure to looJ^ on fuch Filthinefs. A Miriam, if leprous, her Father fpits in her face-, and thrufts her out of .the Campy Numb. 12. 14. We cannot fiand before thee, be-caufe of this-, Ezra. 9. 15.

2. Guilty,that we dare not draw near: Makes Adam bide him" felf from God in the Bufhes, as an unhappy Child, when in fault, from his angry Father's prefence.

3. Weak, lame, and blind, nay, quite out dead, that we cannot: And therefore they that were dead in Trefpajfes and Sins mult be quickened, Ephef. 2. 1. If ever they that were afar off come to be made nigh by the Blood of Cbrift y ver. 13.

4. Peevifh and froward that we will not* We are Lords, we will come no more at thee, Jer. 2.31. And therefore our Saviour imputes it to the Jews perverfe Will, that they do not come unto him that they might have life, John 5. 40. There is not more in God, that by reafon of our fin we fear, than what naturally we fciflike and hate : we fear his Fewer and Wrath, and that makes

us

us run from him : We loath his Holittefs and Kighteoufnefj and commanding Authority, and that makes us more averfe, and fets us off further from him.

Great Sins, like violent Blafts, blow us far from God on the

fudden y and lefTer fins, by little and little, work us off more in*

fenfibly, as it is with a Ship whofe feft is loofed ? every Wave

puts off a little more from the Shore, till it hath quite loft the

* With God fight of Land, and is at lad funk in the depth of the Sea. * If

nttBn ever therefore we would indeed draw near to God, we muft put

is JT13 away a perverfe Lip, Prov. 4.24. for God cannot endure to

Ztch. i^.r. come near f 0 (linking a Breath. And liften to that Counfel which

h like a w^* Zo P har & ives t0 T&} Cha P- **• ?*• V iniquity be in thy band,

man put away />** ** f ar 9*#y* and fay unto it, Get thee hence, as it is Ifa. 30.

for her un- 22. or as 2 Sam. 20.20. Tar be it; far be it from me* The

cleannefs • or Loadftone draws not the Iron, when rufty *, nor were the Vir-

out ^f" the <W admitted to Ahafuem his Company, till after a twelve-

Camp for his months perfumingzrA purifying, Efther 2.12. The like courfe

Lcprofie. God prefcribes for our nearer approaches. So the Apoftle, Jam*

4. 8. Draw nigh to God, and he will draw nigh to you: But

mark what follows, Cleanfe your hands, and purifie your hearts.

Till then God Hands off at a diftance from the lothfom (inner,

Ifa* 1.10, to i6> But do but wafh, andmakje you clean, and then

come now, and let us reafon together , v. 16,18. If we would

draw near to God, we muft leave our fins behind us.

2 Tofitive. But for pofitive means and helps.

1. There is a drawing near to God in Place and Office > to Ma-giftrates, Jer. 30.21. and fo Minifters, Numb. 16.9* are faid to come near to God, as menial Servants are near to a King, who daily ftand before him, and minister unto him. But I infift not on this, only let me hence take occafion to mind fuch whom it concerns as of their Advantage^ fo of their Engagement > that Minifters and Scholar?, who by their Calling and Employment have the honour and benefit of a nearer flanding to God, would by it labour for the h3ppinefs of a favivg Approach 5 that they never make good that blunt, if not profane, faying , 'The nearer the Churchy the further from God j that the more like to God we <?re in Knowledg,we come not nearer to the Devil in Malice and Wickednefs. The Eye in Heaven, and the Heart in Hell, what a real Solxcifm ! They of old were wont to facrifice in their high Places, as taking the advantage of the Ground to be nearer Heaven : It were well that from our higher ftanding our Souls

could

could take a better rife for an higher flight to get the nearer to x God. It's good ( not more profitable than feemly ) for me^ a Minifter, a Scholar, to draw near to God.

2. There is alfo a drawing near to God in Profeffion > according to that, Jet. 12. 2. TW <zr* w^?r in their Mouth, but far from their Reins. Pity that the Heart fhould be fo far from the Tongue, and yet farther from God. Chrift defireth to lie next the Heart j though he would alfo have the Mouth kjji him in an outward Profeffion.

3. There is alfo a drawing near to God in his Ordinances, Vfah 65. 4. 2 Chron* 2P.31. ^/i/?i zwo accedere ad cultum Dei honum efi ; fo the Chaldee. They are the ZW of Low > it was called the Ar\ of hU Prefence : Ifrael met with him at the door of the'tabernacle) and he §a\e with them from the Mercy-Seat* David accounts himfelf driven from God, when banifhed from his Courts, and therefore he faints and longs for them and him together, TfaL 84. 2. Nor is God more abfent now from Go-fpel Ordinances, in which Chrift and his Spirit are more fully and comfortably prefent. Chrift is there prefent in the midft of his Servants > and the happy Soul,that finds there the powerful impreffions of God upon it, reports that he U amongft them of a truth, 1 Cor. 14. 25. As on the contrary, the woful experience of our unhappy days gives too fad Examples of many, who have indeed got as far from God, as they think they are above Ordinances: but till we gain Heaven, where we (hall at the next hand fee and enjoy God without fuch mediums, let all fober-hearted Chriftians ever keep clofe to them, as they would ever draw near to him.

I. To the Miniftry of the Word, in which if the Minifter do not fo much jingle in the Ear,as labour to faften Nails and Goads in the Heart, Ecclef 12. 11. that it come to be KoyQ-> e/xcpuT©^, Ife. 34.1* , an ingrafted Word, Jam. 1.21. It then, and God in it comes ve- & * 8,2 * ry near to m, as we do to him, as Scholars fitting down at hti feet to hear his Inftrudiions, Deut. 33. 3. or as Servants jianding Ezek.23.21. before him to receive his Commands, as Children and Friends from his gracious Promifes to carry away intimations of his Love, and his Threats pric\ our hearts, A&S2.37. oc7Bj£ovtss, Lv\ 4. 20. faftning the Eye, and putting the Ear to his Mouth \ as it was faid of our Saviour's Auditors, Luke 19. 48. e|eKpt-f^aro, they hung upon him to hear him. By thefe mutual outgoings of the Soul to God, and God to it, they come in this Or-

Y y y dinance

dinance to an happy meeting, and then are very near.

2. As like wife in the Sacraments, it's very near that we either do or may draw on to Chrift. In our Liturgy we fay well, Urate near, &c. not fo much to the Minifter as to God. He that eateth my Flejh, and drinkftb my Blood-, dwellstb in me, and J in bim i and as I live by the Father, fo be that eatetb me, even be Jhall live by me, John 6. 5<5, 57. Though no Popilh corporal Tran-fubjiantiation, yet there is a very near fpiritual union fet out by three very ftrong and almoft flrange Expreffions.

Of a kind of Concorp oration, as of the Meat and the Body that is fed by it, in that Metaphor of eating and drinking.

Of a mutual cohabitation, or coinbabitation, in that other of his dwelling in us, and we in bim. Nay, of a more divine coalition intvtbz fame Nature, as in that third expreffion of our living by Chrifi, as he by the Father.

In it with the Elders of Jfrael we go up to God in the Mount, Exod. 24. 11. And it's mercy that ( as it's there faid ) he doth not lay hit band upon us \ but that we may eat and drinh^: draw fo near as Children to fit down at our Father's Table S with John to lean on our Saviour's Breft * and with Thomas be bid reach hither thy finger, and behold my bands, and reach hither thy bandy and tbruft it into my fide, and be not faitblefs, but believing, John 20. 27. It was our fin, that, when we more frequently enjoyed Sacraments, we drew no nearer to Chrift in them, and therefore it's defervedly our mifery, that we are cut fhort of fuch opportunities of thefe bklTed Approaches now in our too much want of them.

3. In the Communion of Saints, if rightly improved, we may enjoy very near and full communion with God > and therefore the Apoftle, when he had faid, Let us draw near with a true heart to God, Heb. 10. 22. he adds, not forfaking the affembling of our felves together. Thither God comes down to us, Mattb. 18.20. and thereby our mutual help, as upon one another's moulders •, our hearts are gotten nearer up to bim. The Saints are a People near to bim, Pfal. 148. 14. and therefore they that keep clofe to them, are not far from him, as they that dwell in the Court are near to the King.

4, I add Prayers for Petitioners ufe to draw near, when they tender their Petitions, Numb. 32. id. and fo do God's Suppliants, when they prefent him with their Prayers, 1 Sam. 14.37. In Prayer we feek^ bim, fall down at bis footftool, come into his

prefence.

prefence. We fpeak to him, we /(// up our Eyes, Hands, and Souls to him', we wreftle with him. Thefe and fuch-like Ex-preffions of it we meet with in Scripture * and they all fpeak drawing near to him, according to Jainblichus his description of it, that it's Copula, qui homines cum Deo conjunguntur, Clavis> ■ qua Dei penetralia aperiuntur i the Soul's Wing, by which it mounts up to Heaven, and the Key that opens the Gate of Heaven, and lets us into the prefence of the everlafting King : How deep doth it thruft both Petition and Petitioner into its Saviour's Bofom ? And how often doth the loving Father with a fweet kifs take up the weeping Child from his knees into his Arms > How near doth he bow the Ear ? and how low doth he reach down his hand to take us by ours, when it's lifted up to him > O the bleflTed interviews in this Duty, when God's and our Eye meet! 'thou dreweft near in the day when I called upon thee, faid Pft*.i4J« *&• the lamenting Church, Lament* 3. 57. When for any other relief {he could fay, 'the Comforter that Jhould relieve my Soul is far from me, Chap. 1. itf. In Prayer God draweth near to the Soul, and the Soul to God\ and one of his main Suits, (as Efther's firft was for the King's company, and the fecond for it Efther f- 7* 8< again the fecond time, fo it is ) that God would both draw nearer himfelf, and draw it alfo nearer. Draw nigh to my Soul, Pfal. 69» 18. and draw my Soul nearer to thee \ unite my heart, Pfal. 8<5. II- With holy Aujlin, Reddemihi te Veus meus, redde ConfefsA. 13. te mihi, ut currat vita mea in amplexus tuos. 0 convert me, and I c * 8 * Shall he converted, Jer. 31. 18. Draw me, and we {hall run after thee, Cant. 1.4. as well knowing that we cannot draw near to him, till he draw mar to us firft. We cannot come, till the Father draw, John 6- 44. and therefore the Child reacheth out the hand in Prayer, and layeth hold on the Father, that he may draw, and thereby it alfo may draw nearer.

And thus we fee, how by thefe and the like Ordinances, as by means appointed and fan&itied by God, we do ( or at leaft may ) draw near unto him. Which faith thefe things to us.

1. Firft therefore ufe them, and carefully attend on them, as ever we would draw near to God, who for that very end hath appointed them i> and as we would notf, with the Pharifees, Luk. 7.30. rejeft the Counfel of God againji our felves\ it's there faid, they did It in refuting one Ordinance of Baptifm. Too many now-rejedt not only that, but all Ordinances elfe. But do they

Y y y 2 get

get the nearer to Godby it ? No> The Autumns witherings tell us, that the Sun is withdrawn backward, and the woful decays of fome of their both Profeflions and Pra£tifes faith, that the Sun of Righteoufnefs ,-inftead of drawing nearer, is got further off. Ordinances are fandriried Means of our approach to God. His going U in the Sanfluary, Pfal. 68. 24. He meets us in them, and therefore make Confcience to ufe them.

2. Becaufe but means, therefore reft not in them, till we find that we draw near to God by them. Not in Prayer, till either God draw near to us in a gracious Anfwer, or at leaft we get fo near him, as by Faith to lay hold on him in a more ferious vpreftling* Not in bearing, till God fpeak fomething to our hearts ; Nor in receiving, till we feel him jlrengthning us with ftrength in our Souls : Till we fee the glory of God filling the Tabernacle, as Exod* 40. 3 4. the Holy Gboft falling upon us whilft we are bearing tbe Word> as Alls 10. 44. and Jefus Chrift coming in and breathing upon us, when we are met together in fuch Ordinances, as John 20. 22. Let the Spoule abide in the Bed of Cant. ?. I. Loves, but let her fee\ her Beloved there. Our falling {fiort of this, and fitting down with the enjoyment of bare Ordinances,

1. Makes others (as we fee) undervalue and defpife them, whilft we reft in them. We in fo doing make them our Idols, and then they think they have thence juft ground to make them their Abominations.

2. For our felves, inftead of growing better, and drawing nearer to Godby them > by this means we prove worfe,and are fet further off. None further from God and Salvation, than they that take up in means of Salvation, without enjoying God in them j as none more fure to fall fhort of his journies end, than he that fits down, as having gone far enough, when he hath gotten on but the half way. My Friend may be gotten the further off, and ( it may be ) pa ft hope of overtaking, whilft in the dark I take faft hold of his Garment, and think that by fo doings I keep6i>« as'faft by me.

3. At beft, nothing at all the better, as your Phrafe is, never the nearer for all thofe outward approaches. Jt will be but thegrafping of the Cloud inftead of Juno > a looking into the Grave, when Chrift is rifen s a feeding in the Bed, when the Beloved is withdrawn i an enquiring in the temple, wheu the Glory if the Lord U departed. And what a poor empty forlorn thing

is

is the mod Royal Palace, when the Court hath left it > The former Luftre and Majefty,which the King of Heaven's Prefence conferred, to a heedful Eye makes his Court look the more Defolate, when he is withdrawn. So that whilfi others jollily vaunt, and chant it, The Temple of the Lord, the Temple of the Jer. 7 4. Lord, the Temple of the Lord, are theje : Yet the chaft Spoufe, notwithftandingall thefe, is at a lofs, and ftill upon the Inqueft with her Saw ye him whom my Soul loveth ? As long as (he can- Cant. ?• 3-not find him there who is greater than the Temple, who too often I2, °' finds caufe enough in us on his part to leave his Houfe, Jer. 12.7. and then thou mayft come and kfioej^ hard, and yet not meet with him > but more often on our parts, when he is molt gracioufly and powerfully prefent there to others, we are anient from him, becaufe abfent from our felves > our Thoughts wandering, and then the Mind is in another place •> we drowfwg* and the Man afleep is in another World: Though God be in that Place, yet Jacob, when afleep, is not aware of it , Gen. 28. i<5». And Lot, when drowfie and drunk^ together, knows Q en lQ ~- K , not when his Daughters lie down and rife up* And £0 we may come and go to and again to God's Ordinances, and yet whilft we are in like Diftempers, he and we may continue very ftran-gers. Ordinances are like thofe Golden Pipes, Zech. 4.2. and yet but Pipes, do us no good , will be but empty to us ? unlets they empty into us that Golden Oyl, ver. 12. Sweeteft *Breajls of Conflation, but we (hall fuck Wind rather than Nourijhment h unlef<,like the Suckling,we then find our felves in our Heavenly Father's Arms, and laid clofe to our Saviour's Bread: to fuck Life-Blood from his wounded Heart, lis good thus to draw near to Cod > and till it be thus, it will not be well with us, notwith-ftanding all outward Approaches and Ordinances.

And therefore our chief care and endeavour (hould be in our enjoyment of them, that they may Inftrumentally concur to the working and quickning fuch Graces in us , as whereby we may formally (I mean indeed and good earneftj draw nigh to God*

1. Amongft which (as it's moft fit) Knowledg in the firfi: place muft lead the way, for he muft needs go very wide that follows a blind Guide* He will toto codo errare, inliesd of arriving at God, or Heaven. The blind Sodomite will (boner Gen* 1?. Humble on Lois door y and a Man in the Dark hit right in ar unknown way, than that Man, whofe Eyes the God of this World

hath

bath blinded^ find of himfelf the way of accefs to God, or indeed find in bit heart to draw nigh to him : For Ignorance ufually is very profane, and fo careth not to come into God's Prefence, hath fo much Candle-light of Senfe, as to commit Worhj of Varhnefs by,and to fee and follow that which leads off from God: But as Jong as it continues invincible, cuts off all hopes, becaufe it plucks off all thofe anfe by which we might be laid hold on, and drawn nearer* And therefore grofs ignorant Men are in a mod defperate Condition* they that are fo dar\ muft needs be far from tbe father of Lights now, as that to crx^Tos Mat-8. ii. ^ e|^Te^v (which in the very Name of it, denotes the re-moteft diltance from God J will be their Portion hereafter.

But on the contrary, the faving and clear Knowledg of God, and his Divine Excellencies, efpecially in Chrift, approacheth fo near, that the Underfianding is in a manner made one with fo blefled an Object. It indeed is fo tranfcendently Glorious, that it bids Mofes not come near, in regard of a reverential di-(tance, TLxod. 3.5. and yet fo infinitly ravifhing, that it makes him defire to get as near as he may to fee fo great a Sight, ver. 3. as in Heaven a full Vifion begets a perfect Love and Union. Angels that always behold God's Face, Mat. 18. 10. have the nearejl Station. And if the lovely Creature's Beauty ufeth to draw after it many Eyes, fure the infinite Beauty of God fo Glo~ rious,* of Chriit fo White and Ruddy, even the Brightnefs of his Father sGlory, if beheld with a clearer Eye, could not but much more ilrongly fnatch our Hearts to it. They that turn away from him, do not fee him. And if any be fo defperate as to j*uin. 1.7. hate him fas the School determines) do fo, becaufe they only *o.>r. 5-^- $• look at fome particular in him, that is contrary to their own Lulls, which are nearer to them, and fo blind them.

2. The fecond is a fervent and filial Love of God ■> for Spiri-tus mfter adh&ret Deo per , intimum amor em, fb Alenfis: Love in its nature is Appetitus unionis, and as fuch, carrieth the Soul out of it felf, to the defired Embraces of its beloved Objedr, 2 Sam. 13. 39. CD^KOK WW? Til hlD* Vavid longed, or he was confumed with defire of going out to a beloved Abfalom. The Love of God, I am fure, carrieth out the ravifh-ed Soul to God in Divine Extafies \ as Dionyfius exprefTeth it. This Glutinum anim£^ as Bernard calls it, How quickly doth i: catch ? and how fait doth it cleave ? Thefe Cords of Love, how ftrongly do they draw ? And how firmly do they bind >

The

The loving Wife and Child is not well, if not in the beloved Father's arms, and Husband's prefence. Had we more of the Love of God in our Hearts, we could not live without him : It would be death to part with him. We could not be fuch aloof-off Strangers, if we were more loving Friends,

3. To Love add Fear\ for although fcrvile Fear (as in Cain) Ger. 4. i£. makes the Slave run from his Matter, yet a filial Fear

brings the Child (as Neb. 1. n.) into his Father's prefence. 'they Jkati wal\ after the Lord, and tremble from the JVeft, faith the Prophet Hof n. 12. Trepide accurrent , they fhall tremble, but they fhall come trembling* This Fear will make us flie, but into our Father's arms i (land at a reverential diftance, and yet even then on our Knees creep toward him. And how deep is the awful Child put into the Father's bofome ? Whilft the bold Wanton is thruft away, and bid ftand further off. God's Salvation U nigh to them that fear him, Pfal. 8 5. 9. and where his Salvation is fo near^ he himfelf is not far off. In a word, this Fear is mod of all afraid of fin, which alone feparates us from God, as we heard from Ifa. 5p. 2. It cannot therefore but bring us very near, which removes that which only can keep us afunder.

4. Humility is wont to be the Fear of God's attendant, and when the one is trembling in its nearer approach, this much helps it to a more fafe and eafie accefs, for though it fall low, yet it lifteth up the Soul in the rebound much nearer to God. The Pfalmifi faith,that he humbleth himfelf in looking down upon us ; pf * 6 But we by humbling our felves get nearer, and the higher up to

him > who is wont to have rejpett to the humble, whilft the proud heufeth to behold afar off, Pfal. 138. 6* For if none of us can Prov. 3.34. endure a proud Man's company, why mould ? How can God ? -We that arefo mean and low, might better away with an info-lent Superiour : But how can the molt high God indure a proud Competitor ? And yet fuch is every proud Man, contefts with Gog about the two main Points of his Royalty h who mould be the Prima Caufa^nd Finis Vltimus. But the nearer he afpires to be to God in one fenfe, the further he is from him in another } who fcorns the Scorners, but gives Grace to the lovely, Prov. 3.34. Lucifer, that climbed fo high above the Clouds to get Ifa. 14.14; near to be lt%e the moft High, is caft down to the utmoft poflible diftance, whilft Michael (whofe very Name fpeaks humble Acknowledgment, and Adoration of God's Supremacy) is advanced

SERM. XXXI,

ced to bis place, from which his Pride threw him '•> as our proud attempt in Adam to fcale Heaven was (as I may ufe the Pro-Ma. 30.13. poet's words) fuch a fwelling in an high wall, that hath tumbled us down far off from God into this woful Ruine, wherein he Bernard. novv ^ n< ^ s us * At magna humilitatis virtus, cui etiam Veitatis

Majeftas tarn facile je inclinat.How gracious is this lowly Grace ? or rather how Gracious is the High and Mighty God, that, when we in humility bow down, and as it were (hrink back from him in fenfe of our own Bafenefs, he (hould then bow down loweji to us in neareft Approximation: So as Heaven (hould never be more clearly feen than in the lowefl Vault, nor we ever nearer God, than when we are furtheji from all proud Conceits of cur felves!

5. Repentance and Humility are near akin, and whilft thefe two lovely Twins are not parted, they will keep us clofer united to God. The penitent Publican indeed flood afar off, Luke t8. 13. yet in their AddrefTes to God we know he got the upper hand of him, that thought and bragged himfelf to be the better Man. It's true, fome of our now overgrown Men think repentant Crys and Tears Childifh\ yet let me be one of thole Children, of whom is the Kingdom of Heaven. Nor let their feoffs babifh us, as long as the crying Child is laid clofeft to the Mother's breaft, and taken nearelt into our Heavenly Father's Bofome. For fo the Pfalmift aflureth us, that the Lord U nigh to them that are of a broken hearty Pial. 34. 18. Deus delin-

Serm. 33; quentium gemitus efurit, fitit lachrymas peccatorum,Co Chryfologus* Nothing more pleafing in God's light, than a repentant Tear in Faiths Eye. Which leads to a Sixth Particular :

6. Above all, faith the Apcftle, take the Shield of Faith, when you draw near to right with your worfi Enemy, Ephef. 6> i6> Andlmuitadvife you, above all bring Faith along with you, if you would ever draw near to your beft Friend. There is nothing in Faith that hath not a firong tendency this way.

In nsjujlifyiiig A dr. it hath an Eye to /^towards God, Ifj. 45. 22. a Foot io come to him, John 6. 35. an Hand to take him, Jobnl. 12. to lean on him, Canr. 8. 5. to lay hold on him, I (a. 56- 4. 1 Tim. tf. 12. Hcb 6- 18. io opens the Door, Pvev. 3. 20. that he may come in ar.d jup with us*

And becaufe no walking together unufs agreed, and made Friends, Amos^.^. It layeth hold on C h rift our Mediator, and Reconciler 7 which brings God and us together; Brings our

Ben*

Benjamin along with ir, by whom we have accefs info JofepF* prefence. By it we come to Chrift, and by him to God, "through him we have accefs ■, but by F«z*/?, faith the Apoftle, Rom. 5.2.

There is alio the Prayer of Faith, Jam. 5. 15. and by it we heard we have accefs and entrance.

And the Scripture tells, us, and Believers find, that there is fuch a thing as the Aflurance of Faith-, in which the Apoille exhorts us to draw nigh, Heb. 10. 22. In this Tlerophory our Sail is fo filled, that we go amain towards God and Heaven : We do, becaufe it tells us we may, thatwhilft Infidelity dares not approach, (She trujied not in the Lord, Jhe drew not nigh to her God, Zeph. 3. 2.) and defpair in Horror and Amazement makes us run away from him, as from our Enemy and Judg, the af-Jurance of Faith imboldens us to draw nigh to him, as our Friend and Father. Guilt of fin lying on the Confcience is like a Miit, that keeps Friends from feeing and coming near one the other > as the Pillar of Cloud kept the Ifraelites and Egyptians afunder. But the Son of Righteoufnefs arifing , and mining out in bright Beams of AlTurance and Joy, fheweth us our Friend, and imboldens us ruere in Amplexus. When the Spoufe can fay, my Beloved, he is then as a bundle of Myrrh, lying all the night between her Breafts (Cant. 1. 13.) And that is very near her Heart.

7. I might here add Hope, which, though in nature it's of an objedt abfent, yet as a Grace, it hath God very prefent: And fo the Apoftle calls it a better Hope, by which we draw nigh to God, Heb. 7. ip.

8. And Sincerity, which being IiXiu.pj.vm, dare draw nigh

to the Light, whilft the painted Hypocrite is like the Man ^° 1 cloathed with a kind of courfe Stuff, which they called, ft and further off; cares not for fo near a view of fo piercing an Eye. But I fhall not Infift on any more Particulars.

p. But laftly add in general, That a courie of fincere Obedience in the practice of all Saving Graces, is in Scripture-phrafe, zffalking with God; and that impliethvery near Com- Gen. $. 22, munion. Every particular Grace in us is part of the Divine & ^. 9. Nature, andfo Allieth us to God : But in the general exercife of them, all God, is ours, not only in fureft Covenant, but alfo in clofeft Communion. It was the want of fuch a JVed-ding-Garment, that caft the Guelt in the Gofpel us cr^ofos fcf-<£fe£pv, into utter Varhnefs, Mat. 22.13. which fignifieth the

Z z z utmoit

Stfo

SERM. XXXI.

utmoft diftance from God and Heaven, that pAyx. \oi<T[jLa, that impajfable Gulf, Luke i<5. 2<5. being between* But whilft we are here in a gracious Courfe, we have the beft Stand and Prof-

Pfal 17 15. P e( ^ 5 ^ or C ^ e ^ u " e ^ anc * neare ^ y i ew of God. 77;j» w*w/r him that rejoyeeth, and worketh Righteoufnefs, Ifa. 64. 5. And to him that ordereth his Conversation aright , I will flew the Salvation of God, Pfal. 50. 23, But when once Grace is made Perfect, and the Bride all over Cloathed, and fully made Ready, then (hall be the Marriage of the Lamb, when Chrift fhall come from Heaven to us, and we (hall be caught up in the Clouds to meet with him, and fo for ever fit all he with the Lord, when the whole Quire of Heaven,every one in his own Part,and all together mall ling aloud this fweet Note of the Text, >*> CD^H^N i"D"1p >JN1 310 It is good for me to draw near to God, and to keep clofe to him for ever.

Evenfo, Amcn y luordzfefw.

SER-

SERMON XXXII;

Preacht ar St. Martes. May

Luke 21. 19, **• l6 ^

In year Patience pjfefs ye your Souls.

OUr Saviour,in the beginning of this Chapter,is foretelling Jerufalem's deftru&ion, verf. 6, but as a forerunner of it, he foretells alfo his Servants Perfccution, that they (hall be persecuted by Enemies,^. 12. betrayed by Friends, v* 16. and bated by all, v. 17. As when the Ship, ^7/27.42. was ready to be wracked, they would firit have killed Paul, who alone kept them from drowning : A foolifh mitiake of a mad World, to do the Godly molt hurt, when they mould molt ftand them in ftead ; when the Night is putting in, to put out the Candle which fhould give them light i and when the Houfe is falling, tomakefureof it, they will needs pull down the Pillars that uphold it (jhe Holy Seed being CDil^D flatumen eo-rum, Ifa.6.13." So fottifh is the World's malice, which other-while ufeth to be too ingenious in doing rmTchief to the GodIy,as it were on purpofe to undoe themfelves. #

But although they be fuch Enemies to themfelves, yet Chrift is a better Friend to his Servants j and therefore as he encourageth them, telling them, That not an hair of their bead Jball peri/h, v. 18. fo he directs them in this iptb Verfe, In your Patience pojfefs ye your Souls*

In which words we have three Particulars > which, according to the Metaphor here ufed, we may call,

1. The Freehold, and that's their Souls,

2. The Seiiin wrfimc&L, They are to be kept in pojfeflion > Pojfifs ye your Souls.

3. The Tenure, and'that is the Tenure of Patience s and fo Iv 7vi \zs6fjuoxvi vpuov KTHazic&i tocs -vj^^s ifjuHv, In your Patience pojfefs ye your Souls.

1. For a little opening of the words, and firft for Patience h it's duplex, Atiiva, Paffwa* The one forbears, the other bears } both furler, though in a different way.

Hi serm, xxxir;

Attive-) Co called, in reference to aUing, but improperly a mi-nime agendo y becaufeit aUs not when PaiTion's Fingers itch, and would fain be doings and fo it's defined, qua malum non infert^ that even when provoked, dotbnoevil, which the Greeksexprefs by {.iav.p_pSv[jioc, ox long fuffering. This is eminently and ejpn-tially'u) God, who when we provoke him, is yet nnry *112< long-fuffering, Exod. 34.. 6. even a God of Patience*

But Patience Pajjive is that, qua malum fert, that quietly fuf-fcrs evil from others, which is more pioperly this a^cu-cvh in the Text j not properly falling upon God, who (imply is impaf-fibhi but is that which by his Grace he works in hisfurTering Servants *, when in an humble (ubmillion to his Will, out of Faith in his Promife, in hope of his afliftance and deliverance, they neither fink in delpondency under the burden, nor rife up in rage againft him, or the Instrument he (hikes with, but willingly fubmit, and quietly wait for the Salvation of God, Lament. 3.26,27. If you will have Tultys defcription of it, Patientia eft bonejiatis & utilitatis (let us add & Religionis) caufa rerum arduarum ac dijficilium voluntaria ac diuturna perpejjio. Or if rather you would have Fede's, Patientia vera eft aliena mala Aqua' mmiter perpeti> contra eum quoque qui mala irrogat nullo dolore mover'u This is properly this xzso/ljuovh in the Text s by which when difpoiTelTed of all things elle, we are even then able to poffefs our Souls*

2. KTT?<r?to!H, Poffefs ye, foil's ufually read, and fo it holds-forth a Command > though fome read it KTjforcfo, ye may, or Co ye fljall polTefs > and fo it contains a Promife. I (hall make ufe of Both, and here only add, that this word in the Greek, an* fwerable to rHJp in the Hebrew, (ignifieth both acquirers and

?. illyrUus* confervare> both to procure and preferve s and Patieme doth both.

3. For the laft word \}/0>£S, I need not fell you, that although Mat #I ^ 16. itmoft properly (ignifre the Soul, yet oft in Scripture is put for Leven ' 4 *' J *' the f whole Man, and fome time for our * bodily Life. Your *iSam,W.2.i. Souls>> your felves, your outward Life. Patience^ as a fure guard,

keeps you in poffejjion of all. I Lifi. A word for natural Life, which I exclude not in reference to

verf. 18. they (hould not perifh > and here patience is a prefer-VoU t I. vative. As God gives us pcjfjfion of it, fo patience helps to

keep it. So we find in Scripture, mee\ Mofes and patient Job'

long-liv'd, whilft bloody and violent Men live not out half their

daysy

days> Pfal. 55. 23. As ftormy Winter days ufe to be (hort, whilft

it's long before the Sun fet in a ferene calm Summer's day. The

Prophet (aid, In quietnefs and confidence (haU be your ftrength, Ifa. 30. iy,

and thereby alfo their fafety, whilft frowardnefs and haftinefs

makes hafte only to deftruftion. Job's Wife, when (he faid, J o}[>1 -9>

Curfe God and die, fpake truth, when (he gave bad counfel j for

it's curfe and die, there's but a ftep between difcontented curfing

and dying* But if there be any fuch thing in this frail fading

World, as via retta ad vitam longam\ (which the Title of his

Book promifeth)» amongft other Vertues and Graces, Patience

mult be one of our Guides and Companions \ and this, whether

we confider either God, or others, or our felves.

Firft, For God, we read that with the froward he will deal Rcaf, i, frowardly, Pfal. 18. 26* but he delighteth to beautifie the mee\ with Salvation. The Lion of the 'Tribe of Judah tears his Prey when it ftrugglesand refifts, but fjp3res it when it lies quiet and proftrate y Co that if you be weary of your life, you may go to it at (harp j but if you mean to fave it, your wifeft way is to fub-mit, and quietly to lay down your Weapons, Crudelem medi-cum, Sec. The unruly impatient Patient makes his Phyfician cruel i and the Child's ftrugling doth but increafe his (tripes, whilft a quiet kjjfing the Rod oft faveth the whipping. Our God is our Phyfician and Father. We provoke him to Wrath, when we are provoked to impatience by what-ever correction is in-flidted by him. But it's meet to be [aid to him by every dutiful Child, and in fuch a Child's Language, I have born cbaftifement^ and I will not offend any more ? // I have done iniquity, I will do no more, Job 34.. 31,32. and that's the way to prevent a fecond bout. With the Bird of Taradife, by a meekned moan,to mourn it felf out of the Snare * not with the wild Bull in the Net, I(a» 51. 20* to tumble and rave, and fo the more to entangle himfelf in the Snare. When God hears Ephraim bemoaning himfelf Ephraim hears God comforting him, and telling him, that he is Us dear Son and pieafant Child, that ever flnce he sfahf againjl him, he did earnefily remember him i that his Bowels were troubled 1

for him, and that he would furely have mercy upon him, Jer. 31, 18, 19,20. Whilft we frowardly ftruggle, 1. our Hearts fret againfl God*,and 2.we would be our own Saviours,and both theie betray us to danger. But by a patient lying under God's hand, as we acknowledg his Sovereignty, and righteous Proceedings, fo we refign up our felves to him, who hath a furer hand than

curs

Reaf. 2.

T>e rat tent. c.8.

Reaf 3.

Hentfiui. Grotiut.

SER.M, XXXIIj

ours to keep that wherewith it is betrufted. And thus Patience helps to bold our Souls in Life > firft in reference to God.

And, fecondly, in reference to other Men, whom we are at a conteit with, and (it maybe) in danger ofi for with them ( though froward ) Solomons observation holds good, A Joft anfreer turnetb away wrath; but grievous words jHr up anger , Prov. 15.1. As the (oft Wall damps the fierceft Shot, whilft the clafhing of two earthen Pitchers breaks either one or both. Fati-gatur improbitas patientia tuk, faith tertullian > Patience either wins or wearies the moft enraged Enemy, fo that either he will not, or he cannot hurt. How eafily doth the weak Man, when provoked by patient forbearing, prevent his own mifchief? Whilft the paffionate Male-content, either by bufie bulling begins the Quarrel, or by giving the fecond ftroke makes the Fray » and both ways, as the furious Horfe rujbetb into the Battel ', and fo too often (ins againli bis own Life.

But were there none other to hurt us, yet impatience can make our felves to be our own Executioners. Whether Achito-phel was ftrangled with an Halter, or fuifocated with fome Humors raifed by his grief, fome of late difpute. The Hebrew pJfV may fignifie both. But which foever of them it was, I am fure his impatience of a negleU, was the caufe of it in him > as in both kinds it hath been with divers others. Impatience of Pain, Poverty, Difgrace, and the like, hath proved in this unhappy World one of the great Apollyons and Abaddons, chief Engines in murdering, not onely others, but our felves alfo. What fudden Inflammations, what pining Confumptions, Fren-7.ies, Lethargies, and other fplenetick Difiempers hath it can: many a Man into ? and fo betrayed them fometimes to more gentle and lingring > fometimes to more fudden and violent deaths, and that fometimes by their own hands ? Pajjions with a witnefs, which make both Body and Soul joint-fuffcrers, like bluftering ftorms that dafh thefe frail VeSkb againft the Rocks ••> or like roaring and riotous Guefts and Inmates, that fet on fire, and pull down thofe Houjes of Clay, which they are in prefent poffejfion of.

But on the contrary, A patient or cool Spirit, as Solomon phra-feth it, Prov. 17. 27. how timely doth it prevent thefe fparks from kindling, or happily quench them when they begin to flame, by compofmg the mind, that it dare not quarrel with God, nor pitch the Field with a Man's own fclf; and fo quiets the Body, that it either prevents Bodily Difkmper?, or helps to bear them

quietly,

quietly, that they do not prove deadly ? whilft the ##r#/v fick Man by raving and tumbling kills himfelfs another more pari* ent, by being quiet, doth fopire morbum, and by lying ftill, makes hafte to his recovery. Pffifi but thy Soul with Patience, and it PaxientU in-will keep thee in longer pojfejpon of the frail tabernacle of lhyfi l ' m '* m non Body. Indeed, fhort-winded Men are foon at their Journies end, 2f'?| but they that are longer breathed are fo more ways than one, ccfttrJi mfir-able through many difficulties to run a longer race, and at Jail. *»** $m tm-in a late evening of a long day come to the end of it in peace. 't*uehstp;ip-Vifcontents, I confc fs, maybe long-liv'd, but fo ufually are ikx{^^J J froward, impatient, difcontenud Men- But when the Pfa'miit yttur tum l r -tells us that the MeeJ^fhall inherit the Earth \ * that Phrafe ex- ten/. Cerda/» preffeth as a furer title, fo a longer continuance ', and thus, as our locu "*-Souls are fometimes put for our Lives, even fo by our Patience ill -S7- **• we are kept in pojpjjfanol them. So K,T?f<reccX ( as I {aid Tome read it ) you may, you jM.

And therefore for the Application, KTilozLcdt (as the common „^ reading is) Chrift here commands us to endeavour that we may * pojfefs our lives in Patience* At the beft, we are but 'tenants at wiU\ and if fome of us confider our Ages, and others our IVeakj nefs, and all of us the perilous times we are caft into, we may well think that our Leafes are fail halting to an expiration- What Man therefore is he that deftreth Life, and loveth many days, let him fee\ peace, faith the Pfalmift, Pjalm*^^* 12,13,14. and let me add,Patience ', for Patience is one of the beft Prefervafives. Prayers and tears were wont to be the Churches beft offenfive Weapons, and Patience one of the chiefeft Defenfives. Not by Might, nor by Power ', but by my Spirit, faith God, when he itiles himfelf the Lord of Hofts, Zech. 4. 6* And truly the Spirit of Meeknefs and Patience hath in it the Spirit of a Conqueror. As therefore Chrift our Lord vanquifhed the Devil, not by figh- ^ pro nobis-ting but by dying : fo our way to overcome the Worlds and fave mHn ditm w-our lives, is rather by patient yeelding and fuffering, than by at,ncnarma. peevilhly contending. I mean, not by a bafe unworthy com- t0 wl Jfe > fi d plying with Mens fins, but by a generous fuffering of their rage, Jufifo^X " and ever with a lilent and meek iubmiffion to the righteous Judg- pf a i. g\. mem of God* tea, in the way of thy Judgments have roe waited adfnem. for thee; OLord> faid the humbled Church, lfa.2 6.2> And waiting, as it implyeth a ftill and quiet attendance, fo with God it ever finds at laft a gracious acceptance. Thou wilt never bid that Eeggarftay and wait, whom thou at laft intended to fend

away

away empty > much lefs will God make thee content quietly to wait, whom he intends to fend away difcontented, by wholly fruftrating thee of thy Expectation. 'the piudent fljall keep fi-lence in that time) for it is an evil time, faith the Prophet, Amos 5.13. How evil our times ate I need not fay i and thereforeif we would (hew our felves prudent and wile for our felves, as we love our lives, let us keep filence > and that's the Expreilion which in the Old Teftament Patience is ufually and almoft only fit out by. Not a malicious filence, (as Abfalom's was, 2 Sam. 13.22.) whereby we bite in tor the prefent, but lie in infidiis to watch opportunities of mifchief and revenge ; but* Jhame-faced filence, in fenfe of our own confufion and guile ; an hum* ble meek^ filence-, not murmuring againft God's dealings, or an angry clamouring at evil Mens proceedings i but a quiet fub-mitting to his hand, and a patient enduring (as long as God continues it) of their opprelHons, faying (if any thing) with Micah 7.9. the Church> J will bear the indignation of the Lord, becaufe I have finned againfi him > or rather with our Saviour, though led as a Act. 8,32,. Sheep to the Slaughter, and as the Lamb before the Shearer, fo Epifi. t. ad open we.not our mouths » as Paulinus to his Friend, Nos taceamus Apmm. .}fli f loquentesad Dominum filentiohumilitatis, & voce patient'i£ b

& tunc ipfe qui inviftus eft, pugnabit fro nobis, & vincet in nobis. So the dumb Dove's mourning in a far Country was heard, and (he delivered, if you compare the Argument and the 56th Pfalm together. And Chrift the meek filent Lamb, though ilaughtered, yet fhortly after was raifed from the dead: to whom if we be llnifonsin thisfvveet ftill-Mufkk, we (hall for certain have out lives for a prey, cither preferved or reftored, either kept from death, or if the trvolVitncfife she now to be fiiin, (hall have part-in a better Refurreftion : tor fo if we mould take the word in the Text for our lives, (0 it holds good that by our patience we may> and therefore ought to pojfifs our Souls* 2 Soul. But take the word SohI in its more proper fignification, for

that nobler part of Man i and fo moft underltand our Saviour's meaning, when he here faith, In your patience pojpfs ye your Souls.

In which words we have thefe two Particulars confidera-

J. That it's our duty to -poffefs our Seals. 2. That Patience is one fpecial means to \eep this p$$i-on.

As

As always, foefpecially in evil and perilous times (for fuch Votf* 2. our Saviour here fpeaks of ) whatever elfe we are deprived or thruft out of, our great care and endeavour muli be to pojfefs our Souls. Whatfoever the force be, we muft (land to it, and keep pofejjion. Above all keepings, keep thy Heart, faith Solomon* Prov. 4.23. And keep thy Soul diligently, faith Mofes, Deur. 4'P* Take heed to your Spirit, faith the Prophet, Mai. 2. 15. And fo here, In your patience pojfefs ye your Souls, faith our Sa-. viour. A dear and great Pledg it is, which both God and his People do mutually betruft each other with, and both to our prefent purpofe. They him, looking at it as their Jewel* and confidering their own weaknefs and heedlefsneis, leave it to be kept in his fafer Hand. That we may pojfefs it, (as the Child gives the Mother that it would have kept) we put it into God's Hands to keep it for us. And fo it's PauVs 'm^KccrnQytcv, 2 Tim. 1.12. his Depofuum which he leaves with God. And our dying Saviour, when now to be difpoiTeft of his Life , that he might keep poffeffion of his Soul* faith, Father into thy Hands I commend my Spirit* Luke 23. 46.

And he them i it being one of his chief Matter-pieces, and Pofeflio fida-therefore as foon as it comes out of his hands, he commends it ctarta -to every Man's beft care, as a great Talent which he betrufts us with, and will have at laft a ftri& account of: At our Birth fent out from him, and in Death, Ecclef. 12. 7. again to return to him, that he may have an account how it hath been abufed or improved, whether kfptot loft: When thruft out of this Houfe of Clay, whether we have not loft it, and it Heaven. For fo this poffefling of our Souls includes a double care and endeavour, 1. That it be not utterly loft. 2. No, nor fo Diftem-pered and Difguifed, that neither we nor it be our felves.

1. Firft, lfay, our care muft be fo to pojfefs our Souls* that they be not utterly loft * for fo the Scripture fpeaks of lofing the Soul, Mat. 16*26. And what is quite loft, is then out of our pojfejjion. And on the contrary, that in Matthew* He that endures to the end, Jhatt be faved* Chap. 10.22. and this of the Text, In your patience, pojfefs ye your Sonls, are by learned In- Grof/us terpreters made Parallel i fo that gwgou and kTocc&ocj, to pojfefs Brugenfis. the Soul, zndtofaveit* is one and the fame thing. And this therefore fhould be a great part of our greateft care, that our Souls may be fo poffeffed, as they may be faved : And that, although in dangerous Times, all elfe may foon be loft, yet

Aaaa that

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S5$-

SERM. XXXII.

that a fure Courfe may be taken, that our Souls do not perijk eternally*

2. But fecondly, This care of a Man's poffeTing his Soul is not only that it be not wholly loft at latt, but that for the pre(ent in greateft Diftradlions he be fas the Latine phrafe is) Animi-i (or Sui) compos, truly himfelf, bit own Mam yea, mailer of his own Soul and its Faculties, Paflions-and Operations, which at fuch times oft are quite ftounded, or prove very wild and unruly. Men dead with fear, as in Nabal, i Sam. 25. 27. and there is no Life > drunh^ -with grief, as they Jer. 2 5. 27. and there's no fenfe \ And mad with Oppreflion, as even the wife Man fometimes is, as the wifeft King tells us, Ecclef. 7. 7. But where's then his Wifdom ? Which is then [wallowed up, PfaL 107.27. Nay, What's become of his Soul? When, Necma-nus, nee pes, &c. when neither the Eye can fee what's before it, or the Ear take heed what's faid to it '•> the Man knows not what either he faith, or doth i where he is,or whither he goeth : In thefe Animi deliquia & deliria the Man is truly Exanima-ted, bereft of his Souls the Mind and Underftanding amazed, confufed and darkned •> the ArTe&ions and Paffions in a mutiny and perfect uproar : But where's theSouh that li v)yc,/uuovixA\i all this while, that fhould keep better order? Is it in being? Oris the Man in polTeffion of it, which is wholly poffeft with Amazements and Confuilons, as a Town now entred and pofTef-fed by a Conquering Enemy ? This too often in perilous Times is our Sin and Mifery. But our Saviour in the Text points out to us what at all times, and even then, is our duty, to take care, that whatever elfe we lofe, that there be not Ejeftio fir-mt, that we be not fo cafl out of our Freehold, but that by Faith and Patience (the one as the Fundamentum, and the other as the Suftentaculum of all Virtues , as Anfelm diftinguifheth them) we may Hill be our felves, and pojfefs our Souls •, not frighted out of our felves by Fears, or funk below our felves by overmuch Heavinefs •, but then fpeak and adt with Nehemiah^ Chap. 6* 11* like and worthy our felves i with JehoJhaphat,when . Q ron ; 10 vve hpow not what to do, to be fomuch our felves, as to know how I2t to do that which is beft j not like gafter'd Men to look wildly

about us,but with a fixed Eye to God above us i not to be out of cur Wits, but to go out to God \ and as David,when the forrows of Death and Hell tooh^ hold on him (Pfal. si 6- 3.) to retire in-Vei. 7. wa *d to our Hearts with his, Return unto thy reft, 0 my Soul r

even

1 —

en Luke. 21. 19. ^p

even when the forrows of Death and Hell took hold on him, enough to Exanimate him, yet to retire inward -, as a Man into his Houie out of the Crowd, in which he was like to be loit \ or like a wife Pilot, thrufting his Ship out of the Storm into the Harbour : And then how fafely doth he ftand firm on the Shoar, -whiift he feeth others over-whelmed with the Waves ? So to turn into our Souls, and to turn them over to God, and there quietly to reft i this is indeed to be our felves, and to pojfifs our fouls, ~Dum nobis ipfis dominari difcimus, hoc ipfum incipimits pojfidere quodfumus, as Bede fpeaks. And thus whiift Chrift hath held the Heads and Hearts of his Servants, they have been never more themfelves, than when belldes him they have had leaft elfe to reft either Head or Heart upon , never enjoyed themfelves, or fojfejfed their Souls more, than when now to be difpofTeiTed of all elfe belldes \ as take a Believer on his Death-bed, or a Martyr at the Stake. It's but God's bidding Aaron-, go up to Mount Hor, and put off his Garments and die, Numb. 20. 25, 26,27,28. No more than a Parent's bidding his Child go up to his Cham-ber,and put off his Clothes and ileep.They are fully themfelves, nay,then more than ever above themfelves i now that the Soul is mantling, and almoft upon the Wing, to flie upward in Divi- , neft Contemplations and elevated Expreflions. (Some of which Mylius gathers up in his Book, which he calls Apophthegmata morientium). When the dying Man's tongue faulters, he fpeaks Apophthegmes, nay Oracles and though the bodily Eye grows dim in that Shadow of death > yet that's but the {hutting of the outward window, whiift a more glorious Light is fet up within to enlighten that darknefs, and fo that gloomy Evening is but the dawning of the now hafting Morning of the beatifical Vi-fwn. O the admirable farewel-fpeeches of Martyrs at their Sufferings ! Thofe high-raifed Expreflions, that ravifhed other Men's hearts, (hewed plainly that they then moft fully pojfeffed their own Souls. Sure, Stephen was perfectly himfelf and above himfelf j that, when the Stones flew fo faft at him, he could fo quietly and orderly kpeel down-, and look up to Heaven, and fray for his Murderes, Acts 7. 59, tfo. as were Daniel's Companions, Chap. 3.25. who, when caft into the Furnace, did not fall all along, as Saul, 1 Sam. 28. 20. or down into the Furnace, as their Enemies did, but then walked ered: in the midft of the Fire, and as the Apocryphal Addition faith, there fung forth God's Praifes 5 yea, and therein exactly kept time and tune,

Aaaa 2 t3

/

T>5 T^fa U/UV8V, (as' Cbryfoftom obferves ) in the fame Order that God made his Creatures they there fung his Praifes.

And thus in thefe two Particulars, we fee whafs meant by this pojfffing of our Souls, namely when fuch care is taken that they now be not dijlemper d, nor at laft utterly loft. %jf>. Which in the App'ication is that which is further to be pref-

fed upon us,as that which our Saviour here exprtfly and peremptorily commands us, and (which is to be obferved) at fuch a bufie time when you would think his Difciples had fomething elfe neceflarily to look after, when fo Hated-, Perfecuted, Betrayed, as in the fore-going Verfes, when every way fo befct, and Gen. 3?. a8, fo wholly endangered. If Nature and Senfe, like Fbarez, (as z 9' it's ready) (hou\d put out its band firfi> it would rind fomething

next hand firft to lay hold on '•> here would be Wife, Children, Parents,Friends,to be provided for: It may be my Eftate, yea, my Life to be fecured and taken care of. How (hall I make fuch a Friend } Or what way to pacirie fuch an Enemy ? How (hall I anfwer when called before fuch a King and Ruler ? v. 12. But our Saviour would take them off from fuch diftrafting cares, ©to9t e)s tc<:s Kccp^icu;, &c. In all this unfettlednefs, fettle you your heart not to meditate, v. 14. not to be over-anxious for thofe things, but here in the Text he would have them to make fure Luke io.-4i> °f *hd* Chance. Let Martha, like the good Houfe-Wife, be 41, troubled about many things. But fee that you, like wife Christi-

ans with Mary, make fure of the one thing necejfary, as though he had faid, in your getting your other Goods out of the Scare-fire, be fure you look that you fave your felves. And whatever elfe Thieves and Robbers run away with, be fure to keep pojfejfion of your Souls, that the Man be not firft Wounded, and at laft Killed out-right, that your Souls be not now Defiled, Diftrafted, or Diftempered, and at laft Perifh everlaftingly. Let thy Soul be precious in thine Eyes (as 1 Sam. 26* 21.) that it may not be as 1 Kings 20.39,40. it miffing, thy everlajiing Life go for it. This is here our beft Friend's advice, and that which his beft Servants have followed. What ever elfe hath comparatively been ncglefted, yet their God and their Souls have been fecured. David was fo encompaffed with outward Enemies and Dangers, that he had his good Name, Eftate, and his very Life to defend and provide for. But his Soul was his Darling, which he tenders as-much as he can bimfelf: And be-caufe his care and ftrength was too (hort, be commends it to

God j

God '•> it in a manner only, it I am (lire efpecially, and that frequently and moil pathetically. How often do you hear thofe fweet itrains among his bitter Complaints ? Lord, keep my foul-) P&l- 6, 4. & preferve my foul, deliver my foul, leave net my foul deftitute. In Zf 1 J'

which places though Li/? may be in part meant, yet the Soul z . z ' Qt & 8 £, properly fo called, is not to be excluded. And if it be the Witt 2. & 141.8. of God that we fhould know how to p fiefs our Bodies in Br Unefs, (1 Thef. 4. 3, 4.) it's all reafon that according to the former Particulars, we mould endeavour to pojjefs our Jouls in, I } atience. And that upon thefe following Grounds and Confederations. 1. Eecaufe all outward Comforts and PofTeilions may be loft. 2. Even then, if due care be taken, our fouls may be fecured. 3. Yet they are in greateft danger to be Availed. 4. Of fuch unvaluable worth, that the faving and pojfef fing of them will more than countervail the lofs of all elfe. As on the contrary, the lofs of them is both irrecoverable, and unvaluable i not to be made up by all other Enjo) merits i and if joyned with other loffes makes them complete, and utterly undoing.

1. We had need be careful and watchful to keep pojfejpon of our fouls ■, that we may be beft pojfejfed of fomething. Becaufe of all elfe we may eaiily be difpojfejjed. At all Times it's polli-ble, but in perilous "times too likely and probable. He was but zfool, and that upon Record, thztfaid to bis foul ', he bad Goods Luke 12.10, laid up for many years ', when the following nigbt turned him out 10. of pojfejjiou of all. The Women of my People have you cafl out of their pie'ofant Houfes, faith the Prophet, Mic. 2.9. I need not tell you how fuddenly Job was partly Plundered by the Cbal-deans and Sabeans, and partly by an immediate Hand of God ftript naked of all. Our Saviour in general, hath faid of all Treafures upon Earth, that the Moth and Kufl will corrupt-, and Mat, 6. 19.. Thieves breaks through and fteal: Either of themfelves will decay, as the Cloth breeds that Moth, and the Iron that Rufi which confumes it, or at lead fome either violent Hand will breakthrough, or fome falfe Fingers will more (lily fteal and carry away. The Grafs will either wither of it felf, or be cut down by the Sithe > fo that Sidonius truly affirms, Hominem in Ltbsj. E^ifl,^ hunc mundum non tarn editum quam e)eUum: Like a Ship-wrackt Man, Shipfplit, his Goods funk in the Sea, or made a Prey of on the Shoar: And it's well if he fcape with his Life, and that (boner or later will be funk too> for Death will be fure to turn

all

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all out of Doors, when it fcifeth upon us: But when Death thus difpoffeffetb our very fouls of their Bodies, would it not be forrow upon forrow, as the Apoftle ks, Pbil. 2. 27. for us

then to be difpojfejfd of our fouls all >> to lofe all and our fouls to boot ? When Outworks are ro have no Fort within

to flie to: To come to Adrian's animula, vagula, blandula, qua nunc abib'vs in loca ? Not then to Know whither our Souls (hall go, or to be the more exar'mated, if we do, how woful and miferable will it be ? Especially he Co great an Aftronomer, §)ui cuntla defe fcivit & prtfeivit 5 able before-hand to write a Diary of all things that mould befal him, until the hour of his death, and then to be at a lofs. Ton have taken away my Gods that I have made, and the Trieft, and what have I more-, fa id Micah^ when the Children of Van had plundered him, Judg. 18.24. Poor wretched undone Man ! T'heytool^away the Gods that thou badfl made: But wouldft thou have been at fuch a lofs, if thou hadtt had an intereft in that God that made thee ? They had ftolen away thy Priefi s but if he had not rirft ftolen away thy heart, thou mighteft then have pojfejfed thy foul, which might have beeh both Prieft and Temple for thee to have taken Santluary in. Which leads to r

2. fhe fecond thing propounded, That when all elfe is loft, yet if due care be taken, the foul even then may be fecured. Our Eilate and Efteem, yea, our Life it (elf, though they be our own y yet they are to be Inventoried amongft thofe to aMc-Tf/a, things of another Mans, of which our Saviour fpeaks> Luke 16, 12. becaufe he that cares not for his own Life, may eafily be mafier of mine: But our fouls and our Cod, are that tc v\ uAtz^v , among thofe things which are fo our own, that> unlefsit be by our own default, as no Creature gave them, fo none can take them away. That violent Hand which takes away Riches, Honours, Friends, and Life it felf,doth but with JofepWs Mftrefs, get the Garment w nil it the Man goeth free. It we be but as wife as the Serpent, in fuch a if rait we lofe but the skin, but rind our fclves. Job when ftript of all, at word was not a maimed but a naked Man, Chap. 1.21. but yet himfeif , a Man ilillj and by being naked, it maybe coming nearer to our rirft Innocency and Perfection. It's the infinite Pertedfion of God that he is airro^fls, perfectly Self-fufficient, that neither needs, nor indeed can go out of himfeif tor any fupply ", and as in the foul of Man appears molt the Image of G?d, to herein it bears

one

one of the livelieft Refemblances of his Divine Perfection i that, as to all outward things it's Self-fufFicient, and that however, in regard of the neceflities of the body to which it is joyned, it is forced to go abroad into the World, and thereby too oft is defiled (as~Dinah was) in fuch Excurilons, yet it's beft when it G cn -34; keeps within at Home, converting with and enjoying of itfelf, OT? (^ v 7 which it doth molt, when it is leaft troubled with outward ^ x °f u ^ H , things. What therefore it doth of it felf in a more gentle way, 4 u; ^ *fb in aburacring it felf from Bodily.and outward Obje&s, the very &u7«v yytl* fame is done, though by a more violent hand, when Man or '^ t ^ ff ^ D:vil plucks thefe outward things from it. Thereby it's left X^'f^v to in retirement with it felf, and nevermore fafe than when To ^/^i Hi (hat up. They are Fools and Children that are afraid, and cry ^ C(7VV ^ m when they are alone: But if the wife Man be Nunquamminus va ' a/ J^ fains* quam cum fidus j I am Cure the Godly Man, if he be wife, koivqvxgcl is never lefs lonefome than when alone, whilft he hath a good ^ u '^ fMioi God* and a good Heart' to bear him company. If he in a pub- ^-sTo/x/c'w. lick depredation could fay, Omnia mea mecum, he carried all that Yl*to* ■wen hti roiihhim* w T hen he left all elfe befides his naked felf be- As ?f ot *W s hind him > I know no reafon, but that a Chriftian may be as ln(r our^nef Wife and Happy, if he prove not an Out-Iyer, and live not too and paffions, much in and upon the World \ when all elfe is plundered, yet te] l us what his foul may be fecured. And accordingly the Apotfle, 1 Pet. f^htt^ 4. 19. mod fitly and divinely Inftrudls them that puffer according vvifdom and to the Will of God-> to commit the keeping of their fouls to him in Virtue fliould welldoing. He would have them take care that their fouls £? enable us to a-k*pt> becaufe he fpeaks of fuffering Times, in which nothing ^^f^ Ui 7 elfe it may be can be fecured 5 but he makes account their fouls f en t \ So here may. withfbme in-

And yet (which is a third Argument for our greater care and y erfi on, this diligence) though our Souls by a careful watch may be fecured, J? n a r J a u r 3 ~j^ yet there's greater need of it, becaufe they are in greate/t dan- are f 0 immer-ger to be aifailed. Many indeed, and horrid have the Miferies fed in outward been, which the Devil and his Inftruments have inrlidied on ^J<j. smhty Men's Bodies, but nothing to thofe innumerable Temptations ;ec 5# and deadly Snares, by which they have feized on their Souls. »—*^ %»%} The precious foul is that which the Adulterefs hunts after? Prov. Jf a . 51.13...' 6* 26* And they are the fouls of Men* which the great Whore trades in. Rev. 18. 13. The Devil hath oft poiTciled Men's Bodies, but far oftner their Souls > and hath not been unwilling to be difpoffeffed of the one, that he might take more full feifin of

the

1

serm. xxxii;

the other : It being neither great nor finally which the Syrian fights againft > not fo much thofc Rivers of Blood which have run down in all the great Wars and slaughters in the World, which he is fatisfied with, as the Blood of Souls which he thirds after. God dciircs not the Blood of Goats, and Bulls, Pfal. 50. 13. nor doth the Devil principally the Blood of Men, unlefs it be of their Souls. And it's then (he thinks ) %oc'i£jlo<> -&Knyii, he hath hit them under the fifth rib, when like the devilifh Aftjffinate^ he kills the Body and damns the Soul together with the fame blow. And therefore where the Siege is draited, and the Af-fault fierceft, there our Watch needs be drifted, and our Guard ftronged. Becaufe the Soul is mod laid at, it needs be mod: looked after, that above all keeping vce keep our hearts, Prov. 4. 23. foas rather to be difpoiTelTcd of all, than not to poffefs eur fouls* (As God above all is to be feared, fo the Devil efpecial-ly to be watched, becaufe both (though in their feveral ways) when they have deftroyed the Body, can cafl the Soul into Hell y Luke 12. 5. J Greateft care therefore need be of out fouls.

4. And this as in regard of the danger of them, fo alfo of the ineftimable worth of them. HDD *tPBJ My fouVs my olory, faith Jacob, Gen. 49. <5. where the Chaldee hath )*)& my Pfal. 35.17. precious ones, PTTIT *tP£U my Soul is my Darling, or mine only One, faith David, Pfal. 22. 20. But mould we go no further than the Text > this Phrafe of pojfejjivg the foul faith, that the foul it felf is a great pojfejfion. I may not now infill on all its Worth and Excellencies, that it is Divina particula aura, a Sparkle of Heaven, a Glympsof God, in which you may fee moft of his Image, and one of the Mafler-pieces of all his Works j of a Spiritual immaterial Constitution, of an ever-lading Continuance and Duration, fo that if it be not poffeffed, but loft one way, it will not»be loft in another: In its Nature far above all this Terreltrial World, in its Apprehenfions, that which a World cannot dint, nor in its Delires a thoufand Worlds fatistie, made fir God, and only to be filled with God: So Capacious, as if pofllfTed and faved, can take in much of God, and if negledted and led, will take in as much of his Curfe :nd Wrath : So admirable in its Operations, that it's a fhame, if for want of pojfjfing it, it fhould like a Drunken Man be fo difquieted and didempered, as to be hundred from them fjr a time. But fo precious in it felf, that it's a thoufand pities that any of us mould fall Co fhort of pojftjfing our fouls, that

fuch

m Luke 21. 19; $6$

fuch a glorious Creature (hould be loft and perifh Eternally. It's in lidundo animarum, in that World ef fouls, in which we (hall hereafter fee more fully the worth of fouls: In Mundo urn-brarum, in this world of Shadowy it's but little we fee, or know either of them, or their Excellencies. But yet fo much (if we be not grown wholly Brutifh) as may exceedingly (hame us, that when others look fo much to the Cabinet, we take no more care of the Jewel * that when others, nay, our felves are fo diligent to keep the Body in health and life, the precious everlafting Soul is no better provided for to be kept in a better condition y Phy-ilcians of the Body Co honoured ; and Phyiicians of the Soul fo ilighted: The Body decked, and the Soul neglected and flar-ved, nay, by the Bodies being crammed, the Soul to be pined or forfeited : That when we fee fometimes fo much Watch and ward to keep poffeflion of fome forry Houfe,or (mail Cottage,and which, it may be at moft, we have bat a fhort time in » we mould cither carelcfly or wilfully yeeld pofTeffion to the World>theDevi!, and the Flem, of thefe fpiritual immortal Souls of ours, which, if we look to it, may be the glorious Manfions of the Blejfed God to dwell in, and which to be lure we muft dwell with, either in weal or woe to Eternity. Had we nothing dCe to fay, thefe two words might heighten our Souls worth, and fhould our care in poffifling of them:

1. They are the purchafe of the Blond of the Son of God. f And (hall we trample under foot bvs Blood in fo negfe&ing our Souls, which were purchafed by the Blood of the Shepherd of Souls? 1 Pet. 2. 25.)

2. And this that they might be holy and glorious temples for the Bleifed Spirit of God, O then ! be fure to keep pojfejjion for fo happy a Guefl, that the Devil may not prove an Intruder* And thou that wilt be ftirT, and earneft, and peremptory, to maintain thine Intereft in what thy Father or Friend left thee, do not fo under-value either thy Saviour or thy Soul, as not to keep poffeffion of that, which He at fo dear a rate hath purchafed. Our Souls fhould be precious, that were purchafed by Blood fo precious- Let that be faid to every incroaching Enemy, what Jephtah faid to the invading Ammonite, Judg. 11. 23. The Lord hath difpojfejpd the Amcrites before his People, and jhouldft thoupojfefs it ? And let their refolution, ver, 24. be ours, Wilt thou not pcjftfr that which Chemofh thy God giveth thee to pojfefs ? And fo, Whatfoever the Lord our God hath given tous 7 that wiZ

B b b b we

$6 6

SERM, XXXII.

we ptfcfs* Our Souls he fnft made, Jer. 38. i<5« which we afterward loft, which he repurchafed by the Blood of his Son, and reftorcd to us to be kept as an everlafting pledg of his Love •, and therefore whatever elfe we lofe, look to it that we here keep pof. feflion.

But to the quickening of our care herein, I need not feck for more particulars to fet forth the SouPs worth, than what I there propounded. .

It Such, as the faving and pojfejpng of it,

1. Crowns all other Enjoyments. Wifdcm with an Inheritance doth well, Ecclef. 7. 11, but if mens fana In cor pore fano> it's much better. It was a Solomon's happinefs, that amidft all his delights of the Sons of Men, his Wifdom alfo remained with him* It's an happy faving Bargain indeed, if a Man, efpecially in lofing times, when he faves his-Eftate and his Life, can fave hit Soul too, without which a Man with all his other Gettings and Enjoyments is but like a dead Body ftuck with Flowers > or as a Room round-about-hung, and richly furnifhed, and nothing but the dead Matter's Hcarfe in the midft of it.

2. Countervails all other LofTes. David's Mouth praifeth God with jjyful Lips, though in a dry and thirfty Land, when his Soul is filled with marrow and fatnefs, Pfal. 6y i } 5« And though he was for the outward Man at a weak pals, yet it was a fufEcient fupport that God had jlrengthned him with ftrength in his Soul, Pfal. 138. 3. Though I poffefs months of vanity. Job 7. 3. and with him be ejected out of all > if yet in poffejjion of my Soul, I am no harbourlefs Object. Though the invading Enemy hath quite broke down the Fence, and laid all open ana waiter yet as long as with theChrifiians in Juftin Martyr, we have ©eov ev tVj cvmSttti tsts/^ot^vov \ When they have pojpjftd themfelves-> and taken away all with them, if they have kftbut a good God, and a goodConfcience* a Soul, and a Saviour, it's but the Casket that's loft, the 'treasure is faved, and

2 Cor 6 10 l enc k them a Key for Paul's Riddle of having nothing, and yet pojpjjing all things* In this fenfe dum Anima eft, ffes eft, as long as my Soul is mine own, I am not only in hope, but in poffeflion* No caufe to faint, though the outward Man perijh, if the inward Man be renewed, 2 Cor. 4. 16* nor to complain,if the lame hand that calls the Chrifiian's Body to the Beafts, cafts his Soul at the fame time into his Saviour's Bofom. Paul meant not to hilly but to cure the inceftuous Perfon, when he would have him delivered

■vend even to Srftotf *o the deflruttion of the flejb? if his Spirit may but thereby be faved in the day of the Lord Jefus? i Cor. 5 5. and that will make amendsfor all. Thus we fee that the faving and poffefiing of the Soul crowns all Enjoyments, more than Countervails all other lofTes.

2. But on the contrary, the lofs of it,

1. Compleatsall other loiTes and miferies, and makes them utterly undoing. David fpeaks of his Enemies fpoiling of his Soul? as their greateft cruelty, and his chkfeit mifery, Pfal. 35. 12. TheErophet, Lam, 3.65. when he had given that heavy blow, that made the heart ake, Lord give them forrow of heart i he (hikes the Nail to the Head, when he adds, thy Curfe unto

them* 0 woe unto thee? thou hafi added grief unto thy forrow > Jer. 4?. 3. and a curfe to both, when by thy riotous, unclean, or other-, wife vicious courfes, thou haft loft ( it may be ) thine Eftate, thy good Name, the health and ftrength of thy Body, and which is worft of all, thy Soul and all. Undone wretch ! It was a defperate prodigal expenfe, which all the Money in thy Purfe, and thy whole other Subftance could not difcharge> but thy Soul alfo muft go in to pay the reckoning. Thy Saviour's Soul being heavy to the deaths was more fad than all his bodily Mat. 25.38. Sufferings, and that thruft which lets out the heart-blood of thy Soul, is far beyond all other Wounds, and makes them deadly. To fee an Enemy in the Habitation? is one of E/i's foreft Afflictions, 1 Sam, 2. 32. and to be a poffeffion to Enemies is Edom's heavieft Curfe, Ntimb.24.. 18. but not fo heavy, as to fee an Enemy pojfejfed of this inward CManfwn* The lofs of the Saul compleats all other loiTes and miferies.

2. Cannot be made up and recompenced with all other Gains and Enjoyments. The round World is but a Cipher to ir. For what is a Man profited? if he Jhould gain the whole World? and lofe his own Soul ? faith our Saviour, Matth. 16*26, He that tenders a whole World? makes a great oifer * but he that lofes bU Mar * 8 * 37» Soul for it, fuftains a greater lofs s for that World which cannot

fatisfie the defires of a Soul before it be iofi? cannot fatisfie for the loflof a Soul when it is. And therefore the rich Mm? Luke 12. 19,20. was but a Fool for all his Hiches '■> and the Hypocrite? Job 27. 8. is brought in as a defperate Fool for all his Gain,when God tooj^ away both their Souls* How miferable ! when dead, to have fo many Friends to accompany the Body to the Grave, and Devils only the Soul to Helhfuch Funeral Pomp and Tombs >

SERM. XXXII.

He that hath loft his Soul, is a poor undone Man s though with Mar. I:. 12. the Young Man in the Gofpel he have never fo great pofffftons : For a Silk Stocken will not cure a broken Leg, nor daintieit Meat make the lick Man well , nor all the chokeft Extractions from the whole Body and Bulk of the Creature, afford a Cordial ftrong enough to revive a languishing loll Soul* And therefore as the Arablck Proverb advifeth, Noli gemrnan perdere in die fejio v in our greatefl Feafls it would not have us lofe our Jewel, becaufe it's of fuch worth, that all the delight we can have in the coftlieft Meal, cannot countervail thelofs of it» fo in all the riche/t of the World's entertainments let us be fo merry and wife together, as to be fure to look to our Jewel, to our Souls, the lofs of which all elfe can no way compenfate.

3. As being in the laft place irrecoverable. When our Saviour faid, What will it profit a Man, if he win the whole Worlds and lofe his own Soul j? In thofe words he tells us, that the lofs of it is ineftimable: But when he adds, or What Jhall a Man give in exchange for his Soul ? He would thereby allure us, that if afrer the price of Purchafe, which he laid down to redeem our Souls* and repoifefs us of them, they (hall yet be fo negleUed, as that they come indeed to be loft, that Morgage will never be able again to be bought out. No dvTX^xyiia to be given in exchange,bat the lofs abfdute and irreparable. But (hall then fuch precious Souls be loft for want of looking to S pawned for Toys, nay fold outright for Trifles ? That thou mayeft ta\e thy pleafure^ careft not ( as fometimes thou profanely fayeit ) if. the Devil takg thy Soul. Is not this \^<ncL }aKado)V ? more fotti(h than the Indians exchanging Gold for Glals, and more profane than Efau's. felling his Birth-right for a Mefs of Pottage j by Drunkennefs, Paflion, Drowfintfs, Luft, putting our felves out of poffeffion of the ufe of our Souls for the prefent, or by thefe and fuch-like courfes hazarding the utter lofs of them for ever. Should this be the fad lot of any, as it will be of too many, kt it be of fuch fenfual Brutes that know not the worth of a Soul, that can fo ealily part with it i of fuch fordid Muckworms, quibus anima^ tantum eft pro fale, whofe Souls ferve only to keep them alive, and to preferve their Bodies from (linking > and who are ( as fuch) fbmething diftincl from their Souls, as it's intimated of the Fool in the Gofpel, to whom God faid, 'this night Jhall they fetch thy Soul from thee, Luke 12. 20. But for Chriftians, that believe that the Blood of the Son of God was (lied to fave Seuls i

for

for Scholars, whofe Souls are themfelves (Animus cujufqueis efh quifque) who ftudy the nature of Souls, and therefore fhould know the worth of them '•> for Divines, whofe traflique is in trading for Souls ; let us have ground to hope better things of you, and fuch as are l^Of/AVd ozoTVgJctc, that accompany Salvation, Heb. 6*9* whilft like wife Men, Prov. 11.30. you labour to win other Mens Souls, be not fuch Fools as to lofe your own. It's his Difciples and Apoftles that our Saviour efpecially directs his Speech to in the words of the Text, in which there is a double viuuvv,iv lYi xzvcjULo\ ! v} vjLtwv HTriozc&i t^s 4^>£ s v//t£v. Whatever others do, yet you above all in your patience pojpfs ye your Souls*

SERMON XXXIII. 5;|;i.

brtdgt slug.

Luke 21. 19*

In your Patience pojfefs ye your Souls*

TEnullian begins his Book of Patience with an ingenuous acknowledgment of his own unfitnels, Homo nullius bo-nU& <eger doloribus impatientid^ 8cc. And fo may I. well begin my Sermon of the fame Argument with the like Apology : but as he there adds, The rich Man that fo much deilres health muft be born with,if he be fpeaking of it, efpecially if his fpeaking help to inftrudt him in the Cure. And therefore in the handling of this Text of Patience, having difpatched the. two firft parts of it the laft time, which I called the Free-hold and the Seifm > and from them held forth our duty to pojfefs our Deaotdt Souls, I now clofe with the third, viz* the Tenure of it, and fam mfiru-that's of Patience* In your Patience pojfefs ye your Souls* All mcntalem^ Graces indeed are of the Soul's Life-Guard; and Faith is the ^ a ^^ceffb Captain of them all, according to that Heb, 10.35?. aMoc thVs&s. i e Jj;\ n ^/^ as -7rc£/7TD/Mtnv 4^^S, rve are of them that believe to thefaving of mt/atiht^ (bs-the Soul* But under Faith 'in perilous times Patience in aneipecial ritHakmmcc--manner is here b^ our Saviour fet upon the Guard* And there- il * mitate ™ rc r* fore he faiths iv vsro^v? O^u&j 8cc. in your Patience pojfejs ye xjfyictis,,"*-

y9ur

\

*7°

SERM. XXXIII.

c, 16.

your futtlf. (And fo James 5. 8. Be ye alfi patient , eflablijb your hearts*)

c Y7ro,tx>ov>7 ifJ&v, Tour Patience"]. What's that ? As they are your fouls') Co is it your patience ? Yes. Thus far in the general : Both, theirs Subjective, but neither of them Caufaliter. Both Patience and SouVs theirs i but fo, as both from God i the one from him as an Almighty Creator, and Father of Spirits, Hcb. 12. p. the other as a gracious San&irier, and a God of Patience, Rom. 15. 5. mod -patient in himfelf, not forward to inflict any evil ; And the Giver of Patience to his afflicted Servants, whereby they are ready to endure all, according to that Col, 1. 11. Strengthened with all Mighty according to Im Glorious Tower, unto all Patience and Long-fuffering, with joyfulnefs.

Tour Patience therefore 9 as thus, 1. Subjettive, yours from God's gift in pofTellion. And, 2. Specirlcative, yours by way of Diftm&ion, and that (as fome would have itj from a Fourfold other kind of Patience, viz. 1. Sinful. 2. A Natural. 3. A Moral. 4. A Legal Patience. De p.ttkntia. 1. There is a Sinful Patience : Falfa & probrofa, as "fertullian calls it; When Men, as he inftanceth, are Patientes rivalium^ & divitum, & invitatorum i impatientes folius Dei: Impatient only of Chrift's Toke, and God's Commands and Chaftifements : Eut bafely patient of the Tyranny, both of their own and other Mens Lufts ; can endure nothing for God's Caufe, but any thing for their own, for Profit, Pleafure, or Preferment fake j can patiently here and fee God blafphemed and dishonoured, umdyproftitute Body, Soul, Confcience, the Honour and Peace of them all: The Parafite patient of Abufe and Scorn for his BelJy-fake. T^he Courtier can receive an Injury, and give thanks, for his Preferment's fake: Thofe kXi{jlockI&s in Plutarch, to raife themfelves, make their Backs their Miftreflfes Foot-ftools. Even Pathici are in Authors often Patientes. Hippy we, if we were but as patient in God's Service, as too many are in the Devil's drudgery. Eut this Biftzid-patience, the meek-eft Chriftian Spirit is impatient of, as of that which, in ftead of pojfejjing the Soul, betrays and enflavcs it, that it's no more it fjlr, than the Galley-Have his own Man. The Cooleft Spirir in its own Caufe is warm in God's ; as we fee in mee\ Mofes, Exod. 32. 19. Nor did Ch'rift fpeak Contradictions, Rev. 2. 2. when he (aid of the Church of Ephefas, c;<fbc rlw uttc/xc: w <ra,

See Cerd.i kl Tertttlltan-, at pat tent 1 ^

jg, 077 i SVi'^ fcCLZoiani k.<xm,£s, I j^0»> f&y patience, and that thou canft not bear them which are evil* Eut what cannot Patience bear } Any thiug for God, but nothing againft him : It's Impatient of that for which God is angry.

2. There is a fecond kind of Patience, which may be called Natural, arifing from the natural Conftitution of the Body, or Mind, as in a Difeafe of the Body, (as a Lethargie, or Palfie) that feels nothing * or from a natural Dulnefs and Brawninefs, that is not To fenfible of pain and preiTure , as in the Brawninefs of the Hand or Foot, in an Ox patient of labour, and the dull Als under a heavy burden ', Or from the hardinefs of the Body, patient of Cold, and other outward Grievances > and from the courage and valour of the Mind, patient of wounds and hard-fhip. But this is tolerance rather than Patience '•> ocKoi^aoc^ rather than iv$v[jioti and it will not poffefs the Soul.

1. In*greateit Extremities, if long continued. The Ox that Hands the Butchers fhoke with his Ax twice, falls flat at the third. The Brawn, when cut through to the quick, proves fenfible. And Saul, though a Stout Man, at laft falls all along, 1 Sam. 28. 20.

2. This Stoutneis, though it indure pain, yet not difgrace, but Chriflianpatience can, AUs 5. 41.

3. There is that which I called a Moral Patience, fuch as the Though Ari-Heathen Philofophers, and the Stoicks, efpscially gloried of, ff otU counts , by: which (they will tell you) they attained to fuch an euQu^/oc' |* j? t u ^ Demi " fuch a tranquillity of Mind, that no Injury could betide them.

£ See Seneca, lib. Quod in fapientem non cadit injuria, Maximus Tyrius diflert, 2.] Nothing could trouble them i but that, like the upper Region, they were always ferene ; Homines quadrati, which way foever pitcht,ftood immoveable.But as their m[e Man was a Notion rather than a Reality ; fo this fkady evennefsof Mind was fooner to be found in their Books and Difputes, than in their Lives and Practices» efpecially when it came to a pinch indeed, in the Storm when the poor Skipper was chearful, their great Philofopher's heart funk within him: The more Wife and Knowing they were, the more fenfible they were of their Danger, and being always proudly conceited of their own Worth, the more fearful they were of their Lofs > and fo the more eredr they flood upon their Tip-toes, the more fiat they fell under that burden, which they cold not undergo : As Saul higher by the Head than others, when fuch a weight fell upon

them,

1

1

them, with him, Ifi Qlp-N?^ they fell all along, and there was no fpirit in them, 1 Sam. 28. 20. for although in ordinary cafes the fpirit of a Man can bear bti Infirmities, Prov. 18. 14. yet in extraordinary StrefTcs and Exigencies, it's not a natural Stoutnefs, nor a moral Compofednefs of fpirit, but only ChrUti-an Faith and Patience,thzt will be able to keep it up from (Inking* fo that it's indeed a great commendation of patience, (as TVr-tullian obferves) that thefe Heathen Grandees arTedted the Counterfeit of it, as the chief piece of their Bravery; yet in truth Debon9}au- (as Cyprian affirms) it was only Inf dens affettat£ libertatls auda-!*/?'? ' cia.cjr exerti & feminudipelloris invcrecunda ja&antia, A vapour-

ntnltJu/vl" * n 8 humour rather than any folid fettlement of Spirit, becaufe mttatis a fit*- upon no good foundation : Blown up by Pride in themfelves, pore format*, and heartned by Applaufe of others h and fo not able to keep^/I TeituJJ. feflion of the foul in all Emergencies, though it may be fometimts

patient of L^/j and Tain, yet ufually impatient of Difgrace ", fo that if cut in that Vein, none bled more deadly.

4. There is a Legal Pa'ience, fuch as the Law requires, or rather which the Legal ?£dagogie trained them up unto, which (I thinkj) Tertullian fomewhat too boldly under-values, nay, ac-cufes, as that which trained them up to a kind of Revenge, in And foGrott- allowing to take Eye for Eye, and Tooth for Tooth, See. Though /Arci'tcn that was in a way of Publick Juftice, and not of private Rc-

fpeaks. venge. Sure I am, the Law of God was Holy, Jufl, and Good >

and could they have kept it, it would have kept them, Co as to have pojfejfed their Souls with patience. This defedr was not in the Law, but them that lived under it '•> in degree, not in kind. Tow. £.0.590. And accordingly Job then, whom Chryfoftom calls -r I s o/ks-Fortijimw fiAvw> AjdiWsjW, is by the Apoftle held forth to the whole World uthletaDet. noWt> in the time of the Gofpel, as a Mirrour of patience, James 5. 11. And truly, when we read and think of Abraham's faith, and Job's patience, and Mofes his meeknefs, &c. the Emi-nencyof fome of themtben, may juftly caft fhameon the Deficiency of many of us now, that their Twilight fhould out-(hine cur Noon-day, as though they had lived under the Grace of the Goftel , and not we, who fall fo exceedingly fnort of that Conformity to the Law, which fome of them in a greater meafure attained to. But yet to my purpofe, that of IUyricits is obfer-vable. ^uomodo autem V. T. & Hebrti banc patientiam vocant igmro, rue etiam locum novi ubi difcribatur. Patience is feldom mentioned in t\\t Old Teiument, and they fcarce have a proper

Name

Name for it, but when they fpeakof it, mod: commonly make ufe of the word Silence to exprefs if, as though for the mod part of Men it was then more rare, and lefs known under the Law, than it is, or at leaft fhould be, now under the Gofpel. And therefore although it was a great meafure of Patience which the Lord enabled fome of the Faithful then unto, when ih&difirwniv \-&£}3wtvlv, i-sre^y^o^v, &c. when they were Stoned, and Saxvnafunder, and temped, &c. Heb. 11» 3<5> 37- Yet it was nothing to that which many Cbriftian Martyrs by the Grace of the Gofpel were raifed up to under heavier Sufferings.

5. And therefore in the lafl place, it's Ckriftiana Patientia, Gofpel-Chriftian Patience: 'ytto/U^vw u^uSv, Signattter di&um t Tour patience h yours as Apoftles, as Followers, as Servants of Je-fus Cbrift, by which, when you are forced (it may be) to let all elfe go, you may even then kjep psffejpon of your Souls. No-thing elfe can do it: But that can. That whereas Impatience ufurps a domineering power over the Man (according to that of T'ertullian, fpeaking of Adam) Facile ufurpari ab impatien-tia c£pit> c. 5. Sopita ratione, & excitato fomite, quoquo vult hominemverfat, Cerda. 1 fay, Impatience ufurps over the Man, and then betrays all: On the contrary Patience keeps all, the Soul at leart above all in a quiet pcjfejjion j and accordingly Al~ bertus Magnus makes Prudence and Patience, thofe two Wings of the great Eagle, by which the Woman, Rev* 12. 14. fled into the Wildernefs, and was nourished from the Face of the Serpent.

And that's the Truth which I am now to profecute. In which I (hall, 1. Explain what I mean by this Go/pel Chriftian Patience. 2. Wherein it may be faid to keep us in popjjion of our Souls. 3. How it doth it. And then, 4. Conclude with a fhort Application.

1. For the firft, What Patience is was (hewed before, and I now only mind you, that it relates,

1. Either to God, according to that, Pfal. 37. 7. Reft in the Lord, and trait patiently fir him , when it neither fwells, nor finks under his Hand, but (ilently waits his pleafure.

2. Or to Man, according to that, 1 Hhef. 5. 14. Mow we exhort you Brethren, be patient to all M°n*

But it's called Gofpel-Cbriflian-Patience, as it is found in a Chriltian now in the time of the Gofpel : And this

C c cc 1. As

1. Ashe is directed and animated by the Example of Cbrifl , for he hath alfo Suffered for us, leaving us an Example that we (Ijould follow b'vs fteps, i Pec. 2. 21. viz. in patient Suffering, as it is, ver. 20. his Steps having troden out to us a Path, that we need not be at a lofs in the mod unknown Way , and if the Souldier be heartned by his Fellow-Souldiers courage and company, as P*«/faid, many of the Brethren waxed bold by bti Bonds, fPh.il. 1. 14.) then lure, by looking to Jefus the Captain of our Salvation, enduring the Crofs, end defpifmg the fljame, we may well run with patience the Race that u fet before us, Heb. 12. 1, 2. and without danger or diftra&ion follow on 7 when our Abi-mele]^, our Father-King (for Chrift is both) hath Marched before, and given us that word *^DS *)Wp. Do as I have done, as that other Abimelel^ did, Judg. 9. 48.

2. As enabled by the Grace and Spirit of Cbrifl, according to that, Col. 1. 11. Strengthened with all might unto all patience, and Long-fuffering with joyfulnefs '<, but is is Kccmii k^cjcs ths SfcffMS auftf, according to-bis Glorious power, and that Vower the mere Glorious, in that out of weaknefs they have been made jirong, as the Apoftle fpeaks, Heb* 11.34. The fearfulleft and every way w T eakeft Ages, Sexes, Constitutions, have oft in furTcring Times been enabled with mod Courage and Wifclom, ycWaiccs h'iyXAii 1 Toi o"u/4.€aivovfoc, as Chryfoftom fpeaks, which plainly manifefts that it was ChrijVs Sfirit that kept them fo in fojfiflion of their own: And if the ftrong Man armed keep hi* ?alace, all is in peace, Luke 11. 21. If the Spirit of the Almighty God undertake to keep pojfefijon, who (hall be able to make an Ejectment ? It's a deadly aking Head that is diftracled, if God with his own Hind do but hold it. It is an over-grown Burden that finks me,if undemeathbe an everlajiing Arm- Such a Back of Steel will fufficiently ftrengthen a very weak Bow. Though Vattl be

Phil. 4. i". nothing, yet by Cbriji lengthening him, he can do, yea, and fuf-fer all things.

3. As heartned by the Comforts of the Spirit of Chrifr, for the Joy uf the Lord is our jlrength, Neb. 8. 10. Farina in olla, Meal in the Pot, that takes away the deadly intoxicating bitter-nefsof it: Viv.um in pettore, the Cordial that Antidotes thefe Animi deliquia, thefe Swoonings, and fainting Firs, according to that, 2 Cor. 4. 1. KaP&s viKwfa jul?: iv. i.nnx%S juav, accord-ing as we have received Mercy, we faint not i fuch Tweet Morfels ftreu^then the heart, that it can go on in its work and way, and

not

not fink under its burden. Thus we had Patience and Joyfulnefs joyned together, C0/.1.1 r. as mutually begetting and ftrengthen-ing each other.

Patience much furthering our Joy: So the Apoftle, we re-Joyce (or glory) in 'tribulation-, if it wor\ patience, Rom. 5. 3. And Co Tetnllian fpeaks of a S agin a voluptath, of Patience fat- Sdgmari v*-' ting the Soul with delight, and brings it in as the fick Man's ^££aT Nurfe that (its by him, and cherifheth him. chrifjttt* %

And Joy much ftrengthening and confirming our patience, Cap. ?. whilft fenfe of Mercy drowns the fenfe of Mifery, makes the -^J! ide ^y Martyr lie quietly on the Grid-Iron, when it is with delight, P \*V as on a Bed of Kofes : Whifts and fiienceth all difcontented com" V0(WA * U(W -plaints of Pain, Lofs, Difgrace, &c. whilft he is fenfible of the faving health of God's Countenance : can rejoyce in his fpiri-tual Gains, yea, and can Glory that he is accounted worthy to fuffer Shame for the Name of Chrijl with them, Ails 5. 41. When this Candle of the Lordfljines upon our head and heart) we j 0 t> Z o. ?. are able with Job to wa\ through darknefs, even dance in the dark without tumbling. And then with more eafe lie down quietly, zndjleepfweetly in the darkeft Night.

Thus Patience animated by the Example of Chrift,and fpirited by the Grace and Comfort of the Spirit of Chrift, becomes true Chriflian Patience: Which was the firft thing propounded,and fo, as fuch, in moft troublefome Times helps us to pojfefs our Souls.

2. But wherein doth that confift ? Which was the fecond Particular.

I anfwer, eipecially in two things, viz* 1. Info keeping the Souly that it be not at laft utterly loft. 2. That for the prefent, whatever the occafion be, it be not fo Difguifed and Diftem-pered, but that it may be it felf, and we ftill our own Men. This was (hewn in the general in the former Point : And now in the fecond we are particularly to (hew, that Cbriftian-Patience is able to do both thefe.

1. Patience keeps poffejpon of the Soul, in taking care that it be not loft and perifh eternally. So that we find, xhzt patient continuance in well-doing ends in eternal Life, Rom 2.7. And the Apoftle, Heb. 10.3d. faith, that we have need of patience, that, after vp e have done the If ill of God, we may receive the Pro-mife. There is abfolute need, efpecially in evil Times, that the Soul be pojpfled with patience, if it would at laft be poffeiTed of Glory, as will clearly appear from the contrary. Take an imps-

C ccc 2 tient

tient Man, and let him meet with Trials and Exercifes, and he prefently chufeth Sin rather than Affliction, as the phrafe is y Job $6* 21. He cannot Suffer, and therefore he mud Sin, nor is there the molt dreadful and damning Sin, which in that fright and hurry he will flick at, or fet him at a (land > but over Hedg aod Ditch, though with never fo many break-neck Falls to his Soul, that" he may but efcape that outward danger that he is more afraid of. Cyprian, in his Book Ve bono c Patienti&, and his Mailer "tertullian before him, in his Book of the like Argument, are large in this, to (hew that Impatience is not only a Sin, but a Mother-fin > that at rirft undid the Devil, and afterward Adam » thruft on Cain to his murder , Efatt to his profane-nefs, the 'jews to crucifie Chrift, and all Hereticks to corrupt and blafpheme the Truth of Chrift, which was but impatience to withfhnd their own Lufts > but in fuffering time to withftand the rage and lulls of the Devil and Men, this the fearful unbelieving impatient Soul finds it oft an harder task : and therefore rather than ftand out bafely, yeelds up all, and it felf and all > will be content to do all rather than fuffer any thing. We may tremble, when wc think of "David counterfeiting the Mad-man > Peter denying and for (wearing his Lord and M after i Cranmer fubferibing, and others of the choiceft Servants of Chrift faultring and fowly mifcarrying in times of ftraits and dangers : Even their Souls had hereby been loft, if Chrifi; had not laved them. Peter had utterly funk in that great Wave, had Mat..T4.jo»3i. not Chrifi reached out his hand and re-faved him. But bowl then Zech. ii. s. ye Fir-Threes, if the Cedars be fallen, If the Righteous be fcarcely faved, where will the ungodly and finners appear? If the Godly for want of the exercife of Patience run fuch an hazard of their Souls, how will the ungodly, that wholly want the grace of Patience, avoid the utter lofs of theirs ? Upon two grounds, i. Their over-priling outward things,which they cannot be without. 2. Undervaluing their Souls, efpecially feeing it is their Souls that they leaf! of all look after, and expofe them to danger and lofs rather than any thing eife, deal with them as the Levit did with his Concubine, Judg. ip. 25. who, to fave himfelf, did profiitute her to their luit to be abufed to the very death, ( as the Cajhr bites off and leaves that part of his Body which they molt hunt after to fave the reft > Or, like a Forlorn, left to face and entertain the Enemy, whilft they draw off their Bag and Baggage, (hat they may fecure Body, Life, Eltate, Elieem, and

the

the like, leave the Soul at flake to be wounded and defiled with the fowleii and moil horrid fins, even to deny Chrifl, and utterly to apoftatize from him, his Truth, and Grace, andjo, mealy for want of Faith and Patience, ev Kccipto TTE/^cr^us, infuch a Luke 3. ij. time and pinch of tent at ion fuch fall away : And fo the belt bargain they make of it is, but to gain the World, and lofe the Soul. But our Saviour in the place parallel to the Text faith, He that o\hso^\'<xj^ endures to the end Jhallbe javed: Now izzo/LWy \zso{aA.&,, Pa- lis 7&@-« tience is the induring Grace, and therefore is the faving Grace, at leaft faves the Soul, when it can fecure nothing dCc j dare fuf. fcr y and thereby may expofe the outward Man to danger and mifery \ but dare not fin, and thereby provides for the Soul's fafe-ty, and fo keeps pojfejjron, that it be not loft at laft.

2. That it be not diftemper'd and difguifed for the prefenf, how diftradf ing and intoxicating foever the exercife and affliction be, Ira furor brevis. As anger is a madnefs, Co impatience is an angry Sore that fwells and bums^ Semper £ger caloribus im~ De Patt * nti «* patienti*, as 'Tertullian fpeaksof himfelf) and fo can's the Soul into a Burning Fever, and thereby brings the -Man to a perfect ixavioc, he is fo diftempered, that h« knoweth not what he faith or doth. And fo Afaph in this cafe by his own confelTion becomes like aBeafi, Pfal. 73. 22. And Heman, though he continues a Man, yet a diflraUed Man, P/d/.88. 15. David, when his Heart waxt hot, and the Fin burned, he faith, he fpaj^e with his 'tongue, Pfal.3^.3. and ( as fome expound that place ) more J umu *° than his (hare. I am fure even Job himfelf, when his Patience began a little to be inflamed into PaiTion, fpake over i he confe.£ feth that he uttered that he under-flood not, Chap.42.3. And if thefe,that were of fo fober and gracious a Spirit, were, whilit in this cafe, fo much beiides themfelves, then how itark wild may you expwdt to find fuch, who have no fuch inward bridle to check fuch a wild Horfe, but lay the Reins loofe on the Neck of paflion and rage? And what is it that you then fee > A Man in his right wits ? No : but a wild Boar foaming at the Mouth, a Lion fparkling with his Eyes, a very B^dlim in the height of his phrenfy. And how is the Soul then kept in poiTeifion >

Eut Patience cools fuch hot Diftempers, and being fciritualhi lUjrum PatJ-incoltmitas, ( as he calls JjL the very health of the Soul, it cither entt * 4t"tvx\~ prevents or cures fuch pnrenfies i kteps the Soul in a due temp.r, j™'par, c. 1*. that the Man is ftill himfelf \ as our Saviour, That his ?atien:e might have its perfU wor\ in his fenfiblc (offerings of the extremity

See Galatinus. mity of his torments, refufcd that idfjAjpue/uAvov oivov, Mar.15. 23. which fome fay was wont to be given to Men, when they furTered, to intoxicate and make fenfelefs. No better Receipt than a Valient Spirit againft alight Head under hea^ieft Burdens and AhHi&ions *, though Job's Mcifengers trod one on the heel of another, and that fo long, till at laft they had nothing more to fay, becauie he had almoit nothing more to lofe : yet, as long as his Patience received their MelTages, and he heard them by that Interpreter (though indeed at Jail he ftarted up and rent his Mantle, and fbaved bis Head, and fell down upon the Ground > and Satan that flood lookingon,to fee how his Train,that he had laid, took, it may be might now think that the diftradted Man began his Anticks, yet he fell (hort of his Hopes.) It's added, that after Job had done all thi's, he worjhipped, and faid, Naked came 1 out of my Mother's Womb, and naked jhall I return thither : "the Lord bath given-, and the Lord hath taken away : BUJJed be the Name of the Lord, Job 1. 20,21. Now, ( as they faid ) thefe John 10. :i. are not the words of him that batb a Devil: So thofe words of Job, have they the leaft touch or air of a Diitradtion or Diftemper ? TrUwy* vave^s. You hear not in them a diftra&ed Man's non-fenfe, but rather a Man divinely infpired fpeaking Oracles: Such a full pojfeffion and enjoyment of a Man's Soul and felf doth Patience put and keep him in i that if it have but its perfeU. wor}^, it makes an all of Joy, when there is in view nothing but grief and forrow, Jam. 1.2,4. f° that when it comes to that ttc^/-ndwm, a Man is round about befet with miferies and mifchiefs, that another Man is quite-out exanimated and diftradred, as Deur. 28.34. Mofes faith, even mad for the fight of bis eyes, which he feeth : yet even then a truly patient Chriftian is fo fully and perfectly himfelf, that he can freely enjoy himfelf, with the Martyr, fleep as foundly the night before his Suffering, as at any other time, and with as much ftrength and feeedom of Spirit pray and meditate, converfe with God, and walf^ on in his way before Man, as it there were nothing to difturb and interrupt him; like an Archimedes, be hard at his Study, and intent on his Demonftration, when the Enemy hath now taken the Town, and takes away his life together', or rather as a Man in an impregnable Garifon, may be every whit as quiet, and as liMe troubled, when the Cannons roar, and the Enemies fall on, asm there were none at all to molefl him : Eut he may thank his fafe Garifon for it, which he is pojfffid of > and fo muft a ChriiUan his patience, which, as

oux

our Saviour here (heweth, is that which keepeth both himfeif and Soul in pojpflion.

3. The third enquiry is, How Patience doth this > I anfwef two ways. i. As it's enabled to fuffer. 2. As it's trained up to wait with expeftance > and the word ysnojuLovy hints both.

i. Patience is a Offering Grace, and therefore in Scripture joined with long-fuffer ing, Col. 1.11. 2 Tim. 3. 10. can bear much. So iQoc&CGzt<> iy xzso/u&.'h t'xas, Thou baft born, and haft patience, faith Chrift to the Church of Ephejus, Rev. 2. 3. as the patient Ox endures the Yoke without kicking or fainting ; and fo the patient Chriftian, becaufe he can endure much ; therefore it is that he is not much diftempered. A cool Spirit doth not diffluert in greateft heats of Perfecution : . In this like a Man that hath fo ftrong a Brain that he can bear much Drink, is not fo foon drunk h~] Co that, though with Job he pojfefi months </j 0 & 7# , Vanity, yet he pofftffeth h'u ownfouL. and keeps all fafe and in due temper: For what's the reafon that many Mm in evil Times are fo much befides themfelves, mad with Rage, drmfand faallowed up with Grief, and dead with Fear, come to deny thrift, to apoltatize from the Profedion of his Truth and Grace, ftick at nothing, {wallow any thing, though never fo deadly and de-ftru&ive ? But only becaufe they are either fo weak, or fo tender and delicate, that they would iwirgfawTrvaiu iv ow.pju, and fo cannot fuffer perfecution for the Crofs of Chrift, Gal. ^.12. The Crofs is too heavy for them, and therefore they fink under it : They are impatient of Pain, and Shame, and Lofs, dare not, cannot Iofe their Lives, and fo cowardly, and yet defperate-ly lofe their Souls.

But whatfaid Chriit in the former place? i Stfw ^agocazLl )uxk.ss, and yet, e€cc^ocart$, ver.$. thou canft not hear', and .^ ev - 2 *• yet, "thou haft born. Patience cannot endure to fin, becaufe it can endure to fuffer > doth not betray the Soul and yield up pof-feflion-j becaufe it's able to mtbftand- the a (Fault of the Enemy > Doth not finl^ under the burden, becaufe able to bear it. And this in a double refpe>it, 1. Becaufe it lightens the burden, 2. Strengthens the bearer.

1. It lightens the burden, which Impatience doubles and aggravates ; makes a Mole-hill, a ^Mountain, and a Day, a Year V looks at the wrong end of the Profpedtive, or through a Ma£-nifying-Glafs, and calls Little, Great \ and Short, Long'-, ufual * Co |; 4 * I7 * and light Afflictions, ft range, and unfupportable: Like an e vil zg " *' '

Spie,

SERM. XXXIII.

Spie, makes it felf a Grafs-hopper, and every Enemy a Son of Ana\, whilft patience with Caleb ftills the uproar , and faith, we are well able to overcome them. How doth the lead: weight gall a fore moulder ? And a drop of Vineger fret where the Skin is off? Whilft a found part feels no fmart, though never fo much be poured on it Mclliuf fitpatientia, &c. Fahb and Pa-tience add weight to Mercies, but listen burdens, and Co better ■ bear them. As patient Job, when Miferies fell fo thick and heavy upon him, as might plane obruere anintam, yet when he had loft all other his poffeffions , his patience kept him on his Legs, and in pijfjjion of his Soul, by fuggefting to him alleviating confederations. Naked came I out of my Mothers Womb, and naked Jhall I return thither. I am but Naked t not Wounded: I am but reduced to my firft condition of Nature > and fuch a motion, though feemingly violent, mould not be troublefome, nor I be troubled to go as naked to Bed at night, as I arojefrom it in the 1 Sam. 3. S. morning. And again, ihe Lord hath given, and the Lord hath Hab. 2.10. taken away. It's his Sovereignty, as Lord, to do what he will, Pfal.39. ?. efpecially feeing what he doth is nothing but common Equity, in his own time to call home his own, which he at firft lent me : And therefore no caufe for me to Curfe God for taking it away fo foon, but to Blefs him, that he continued the Loan of it fo long i and therefore, Blejfedbe the Name of the Lord. Thus Patience helps to lighten the Burden.

2. And ftrengthens the Bearer » foit's faid to ftablijh the hearty Jam. 5. 8. that fuch a compoftd quietnefs is our ftrengtb, tDDlTTDjI tOptPi"Dj Ifa. 30. 15. And fo by patience we are enabled to run the race, Heb. 12. 1. as a long-breathed Man holds out to the end) when one that is fhort-winded is ready to faint and fink at every frep. Great is the advantage that a patient confiderate Man hath againft his Adverfary, either in a Difpute, or any other more rough Conflict. And great is the help that Patience affords.

Partly as it encourageth and comforteth the Heart, (as we

read Row. 15. 4. Patience and Comfort joyned together) and that

prj ftrengthens it. For the Joy of the Lord vi our (irength, Neh. 8.

Lam. 1. ii. I0 * ^ ucn a Cordial doth t£>$D3 ZPtPH reflore (or bring back)

the Soul, which in fuch fwooning tits is going away, and keeps

it inpjfjfion.

But Specially as it hath the Company and Affiftance of all other Graces, that are moft reviving and llrengthening: Accord-

cording to that of Bede , Idcirco poffeffio anima in viriute pati- Grego r% enii£ ponitur, quia radix omnium , cuftofque patientia eft. It's Hom -W. m Mother or Nurfeof all other Graces, Fidem munit, pacem gu- Df^ at tentl i bernat, dileUionem adjuvat, humilitatem inftruit, &c. as T'ertul- c.i^.yide Han goeth on: And as he in * another pla^e calls Impatience, cerda. Annot* Deliftorum Excetram: There's no fin To honid, t but Impati- i b ^* ence is ready to hurry a difcontented Man into, makes him blaf- , As all artery' phemeGod, wrong others, undohimfelfi fo there is no Grace bad Humours which Patience doth not either receive life from, or give life to, flow to an an-or both. * r >' Sore -.

It's joyned with Faith, Heb. 6. 12. Rev- 2. 19. & 13. 10. Faith begets Patience-, Jam. 1. 3. and Patience back again (hrengthens Faith. Fideifundamentum, firmiter munit. Cyprian. And the like I may fay of Hope* Sometimes in Scripture Patience feems to be made the fruit of Hope-, Rom. 8. 25. 1 TheH 1. 3. and fometimes Hope the effett of Patience., Rom. 5. 4. & 15.4. •

And fo I might (hew of other Graces: But that of Cyprian in the general, may fuffice. De unius quidem nominis fonte profi-cifcitur, fed exundantibus venU per mult a gloriarum itinera diffun-ditur. This one blclfed Fountain ipreads it felf into many happy ftreams* The patient Man, as fuch, believes and hopes, is Loving, Humble, Meek, Wife, Valiant, by it approved to be fin-cere, and trained up to be Heavenly-minded: And (o of the ie(t,that the Soul, that is thus guarded,need not fear to be kept in poffeflion. How fweetly and fully doth that happy Soul enjoy it felf, while Patience takes time, and by what it furTers opportunity and advantage, to exercife all other Graces ? And whilft it's furTered to have its perfect worj^, fo fully completes our hap-pinefs, that we are as the Apoftle exprelTeth it, Jam. 1.4. Te-Kmi oKoHhygji, iv juwi&vi K&irb/Mvoi, PerfeS, Entire, and wanting nothing. And fure there is full pojp'fiien kept, where there is nothing wanting. And thus Patience doth firlt, as it is zjuffering Or ace.

2. As it is a waiting and expefting Grace. So the Husband-man iv^Siy^cci /oukk^Ou/^v, waits and expedb a Crop in his Wait patient-longpatience-, Jam. 5.7. And fo with Chriftians that fow for ty> p fel. 37.7-Ettrwify,though it be in tears of Affii&ion,yet it's with patience, becaufe with expectance of a better Harveft. 'ei cii iKmlo/utAV, 5/ UTTD/Urovvis KTrsK&xofAAfa) If we hope for it-, then with patience we wait for it, Rom. 8.2 £.

D d d d Chri-

SERM. xxxiu;

Chtifthn Patience, though it fuffer much, yet is full of Hope, and thereby full of Heart; And fo l^eeps the Soul in life, according to that of the Prophet, fbejujljhall live by his faith, Hab. 2*4. and he there fpeaks of dying Hours* Even in them the Heart may live-, Pf#. 22. 2<5. and that it doth, as long as the Man hath in him that lively Hope the Apoftle fpeaks of, 1 Pet* 1.3. and in this a Chriitian's Patience fo much exceeds that of the choiceft Heathens, as his Hope exceeds theirs. They fome-times with patience fufFered much, it may be out of love of Virtue, and hope of Applaufe ; But he may more patiently fufTer more, when it's out of love of Chrifl, and hope of Glory,

Nothing more exanimates and diffojfejfeth a Man of himfelf than Vefpdir: makes Cain run wild out of Godsprefence, Gen. 4. And them, Kei'j \6* 10,11. gnaw their 'tongues, and blafpheme God like Mad-men : And he that you read of, 2 Kings 6> when he hopes for no relief from God, in ftead of keeping pefffpon, he gives up all for loft, is fhort-winded, and will not wait on the Lord any longer : But a patient Chriftian, though he forrows, yet it is not as others that have no Hope-, and here then invert the faying, Dumjpes eft y anima efl: Till he is Hopelefs, he is not Hcartlefs, He keeps poffefjion of h'a Soul, as long as it's poffeffed Rfchyitu. with a lively alTurance of an happy clofe at laft: tv Tzkei eeos was faid (you know) to animate fome to patience and courage* Sutable to which, is that of the Apoftle: Ton have heard of the patience of Job, iy to tsAos Kv^/'a tiSiTz, and have feen what Chap. 19. i^wd *b e Lord made, Jam. 5. n. and his expeUation of fuch an t£, &c. ' end, was that which helped him to pojfefshU Soul with fuch pa~ tience* And well may the Soul be poffeffed with that patience now> which aflures,that at laft it (hall be poffeffed of Glory. It's through Faiih and Patience that fome inherited the Prowifes, as the Apoftle fpeaks, Heb. tf. 12. Promifes are of things to come > and therefore patience is put to ftay and* wait, but faints not away in waiting, becaufe it's joyned with Faith, and fo is allured of inheriting it at laft, and therefore mean-while keeps the Soul in quiet popjjton. And this, I fay, in thefe two refpeds, 1. As it's enabled to fuffer much from Man* 2. To expett more horn God, So that what the Apoftle faid of Charity, 1 Cor* 13. 7. that Charity beareth all things , endureth all things, and withal believeth all things , and hopeth at things^ ver. 7. and thereupon in the very next words adds, that Charity never faileth, may fitly according to the former particulars be applied to Patience*

ence. Becaufe it, 1. Bearetb and enduretb all things. And, 2. Believetb and bopetb all things ', it therefore never faiUtb, nor will fuffer the Chriftian's Heart to /<«/, that the foiling of his Goods, Heb. 10.34. (hould come to the foiling of his Soul, PfaL 35. 12. but thatingreateft Direptions and Depredations he may in patience poffefs hU Soul.

Which (for Application) calleth upon us for an earned en- Vfe* deavour after this Grace, and fuch a due exeicife of it, that whatever we lofe, we may be kept in pojftjfion of our Souls by it. The Apoftle's word is (Irong, and very general, Let pa-tience have her perfetl rporj^, that you may he perfect, and entire^ vo anting nothing, Jam. 1. 4. Some Chriftians then were forward and quick at the firft Affault \ but when the Battery continued long, were too ready to faint, and fo by giving out in the Race, fell fhort of the Prize : For want of patience, too foon plucked ofT the Plaifter: And fo came not to a perfect Cure, And therefore the Apoftle's advice is, that they would but ftay, that it might have itsperfeel xvor\\ and then allures them, that it will make them perfeU, and ib entire, that when come to to the worft, it will come to a Nee habeo, nee careo: that even when they have nothings they fhall then want nothing. Such a perfed and perfecting Grace, is this Grace of patience, that by •its perfeverance it fets the Crown upon the head of all other Graces : For Omnes virtutes certant, fola perferverantior vincit & coronatur.

The Arguments, by which the Ancients much commend this Tetullunl Grace to us, are many. c JP" an -

Bajilius M, Ephre m.

The Example, Sjrus x &c.

Of God, who with much long-fufferance doth not only hear his undutiful Childrens manners, Adts 13. 18. but his profetfed Enemies rebellions and infolencies, forbearing to puni(h them when their fins would enforce him, and caufing his Sun to {bine, Juflh pmilL and his Rain equally to fall on them, and on them that are dear- rer & m\ufiU eft to him i infomuch that he fuffers, becaufe they do not, and tnd 'f cretas . that even by them too, whilft they are ready to think, that he tfgja/itr. like tbem^ or at leafl is not much difpleafed with them, becaufe Cyprian, he doth fo much forbear them, TfaL 50.21.

Of Chriit, in whofe whole Progrefs from his coming down Re/ - *■ ?• .

D d d d 2 from

.

from Heaven, till his returning thither again, the Fathers are wont to obfcrve a Signature of patience in every ftep all along in the Way : But efpecially in and towards his Journeys end, to indurc a Traitor Judu in his Eofom, though fully known to him, yet fiot to difcover him to others \ and *when he had betrayed himfelf in betraying his Mafter, to entertain him with the compellation of a Friend, who was to be reckoned amongfi the worit of Enemies i to endure fo much of the Jews malice and rage with fo much mseknefsand love, notwithstanding all that fain and Jhame, thofe bufferings, fcourgings, fpittings upon, thofe railings and blafpbemies > as the dumb "Lamb, not to open the mouthy or it at all, in that heat of his agony to breath fuch f weet breath, as, Father, not my Will, but thine be done : And again, Father forgive them, for they livtow not what they do* That (till voice fpeaks aloud Chrift to be God, even a God of Patience, who was Water to thofe Spark/, to which the meckeft of us would have been Gun-Powder.

Chap. 3. Nor yet fo, fors ut de Jupernis &ftimetstr, as Tertullian fpeaks,

as though this were fo far above us, as nothing belonging to us \ for (in the third place ) they find Examples and Paterns of Patience, not only in God andChrift, but in the Servants of God,

Jam, 5M0, } n Mof es ^ J)avid, Job, Jeremiah, Stephen, Paul: In the Prophets, Apoftles, Martyrs, all fo long-breathed, that we (hall fcarce approve our felves to be of the fame piece, and to have the fame Spirit, if we be (horter-winded.

They are wont alfo, the better to compofe our Spirits to a meekned Patience under furferings, to put us in mind of our condition, either as fallen in Adam, and fo we are bern to trouble, or as reftored by Chriii j and fo it's the Patience and Kingdom vf JefusChrift, Rev. 1.9. Aninraged Devil and World will have the Crofs to be our Companion, which therefore we fhould not quarrel at, efpecially feeing it is fuch a Companion, as proves a very faithful Friend. It would be endleis to go about to repeat ail thole benefits, which the Crofs and our patient bearing of it brings in to us, whether for Grace or Peace here, or Salvation in Heaven hereafter : Affliction is very (harp, but a much improving School. And Faith and Patience help us to take out many an happy LefTon in it. It inherits Promifes, Heb. 6> 12. brings Glory, 2 Theft 1. 4, 5. And fo whatever it meets with in the way, yet to be fure it ends well, Jam. 5. 11. And alVs well that ends well*

But

But I omit all other Particulars, as being ienilble of what Cyprian faith in the beginning of his Tractate of this Argument, ] De patienti* locuturus, Sec. unde potius incipiam, quam quod nunc quoque ad audientiam veftram patientiam video ejfe neceffari-am, Sec 3 That our Hearers, whilft we preach of Patience, have need to exercife their patience, and therefore PI not tire out yours. And therefore (hall touch only upon two things, which partly the Context, and partly the Text afford us.

1. And the firft concerns the prefent time and feafon. It was, when Jerufalemwas now near to be deftroyed, and as a forerunner of it, that his Difciples (hould be bated, betrayed, and perfeeuted,m the foregoing part of the Chapter, that our Saviour prescribes this Receipt in the Text, that the Malady might not prove mortal, that in patience they poffeft their Souls. And of the fame time and day ( fome think ) the Apoftle fpeaks, Heb. 10. 25. And after (hewing how great a fight of Jfflittions they in-dured in reproaches, and foiling of their Goods, &c. v. 32, 33, 34. he at laft concludes, v&o/ULcvhs ^> lypn xqdocv, that they had need of Patience, v. 3d. And fo for certain have we now, or may have ere long, as Capito in his time to Far el, Dura pati- Int€r Cthiri etstia nobis opus eft in hac diffolutione qua verfamur, Sec. How jjun/jT* near the deftrudtion of our Jerujalem is, I dare not fore-pro-phefie. The God of Peace make and keep it a true Jerufalem, a Vifion of Peace both now and to perpetuity. But if Wars, and rumours of Wars, if falfe Prophets, and falfe Chrifls, if the betraying, and hating, and foiling of the Minifters and Servants of Chriit be the fad prefages and forerunners of it, then (' unlefs God be the more merciful) it may not be long before we hear of it, when it may come again to be faid, zsRev. 13. 10. & 14. 12. Here is the Patience and Faith of the Saints s when no remedy but Faith and Patiences fo that either already we have, or then may have very great need of it. And happy we, if, when the worft comes, we can but be able to pojfefs our Souls by it.

2. And that's the fecond Particular in the Text, viz. the great benefit and advantage of it, that whatever other lofs we fuftain, yet the main chance may be faved ; our Souls pojfejfed by it. And God thought he allowed Baruch fair, though he did not grant him thofe great things he fought for, if he might have his life for a prey, Jer. 45. 5. Straits may be fuch, that it may be a great mercy, if we may but have our lives: but if fo as withal to

pojfefs

pjfefs out Souls % that they be not endangered or loft to eternity, nor for the prcfent fo affrighted or diftempered, but that in great-eft diftra&ions we may be out own Men, and do, yea, and fuffcr like Chriftians. So to poffefs the Soul, even when we have loft all elfe, is fuch a Mercy, that with much thankfulnefs and comfort vvemay fay with the Pfalmift, Return unto thy reft, 0 my Soul, for the Lord hath dealt bountifully with thee, Pfal.utf. 7. A rich bounty and largefs, if through Fatience keeping pojfejfion, we may be able fo to turn into our Souls, and they return to their reft in God, even when it comes to the Apoftles asttTO/x^v, 1 Cor. 4. 11. When caft out of all, we have no certain dwelling-place: but with the faithful of old, H^.n.37,38. we fhould wander in Vefarts, and Mountains, and in Dens and Caves of the Earth : If it (hould come to that pafs, that ( as you ufe to fay ) no Remedy but Patience v you will have no caufe to complain, for it is a very Efficient one : even then we (hall not be altogether har-bouilefs out-cafts, as long as we can by Faith take Santluary in God, and by Patience keep pojfeflion of our Souls. For certain our Saviour thought fo, when againft all thofe animi deliquia, thofe lick fainting Fits in the former part of the Chapter, he prefcribes only this Cordial in the Text, In your Patience pnffefs ye your Souls.

Supetaddenda,

Should our Spirits fometimes grow hafty, and not willing patiently to wait God's leafure •, Confider,

1. That God's Retribution will be full.

2. The day of it certain, Hab. 2. 3. Heb. 10. 35,37.

3. Though it ftay, yet let this ftay our Stomachs, That nee* dum vindicatus eft ipfe qui vindicat : Chrift himfelf, who hath been more wronged than we, and who will at laft fully vindicate both himfelf and us, is not yet righted : but to this day he waits till his Enemies become his Footftool, Heb. 10. 13. And therefore be not fo bold to defire, that the Servant fhould be ferved before his Lord, TStec defendi ante Vornhmm fetvi it-religiofk & invetecunda fejlinatione properemus. Cyprian S. 15.

Dr. Ham-

Dr. Hammond on Mattb. 10. Annot. /. makes not this a Precept, but an AJfertion or Prediction > that there was no fuch way to keep or preferve their lives from that common deftru&ion coming on the People of the Jews, as perfevering faithful adhering to Chrift.

»

Patient Men are the only Free-holder /. Their Comforts forfeited to God their Lord, Who can beft keep them for them,

Surrendred by them, Purchafed by Chrifr.

And as the Philosopher's Scholar, who having given himfelf to his Matter to teach him, when taught, was by his Matter given back again to be his own Man*

SER-

I. Seimon Preached at Sr. Mari*s{ in

Star-brtdg tail'

Brcwns \ulg. Errours.

Mjlius.

Luke z. 29.

SERMON- XXXIV.

Gen, 49* 18.

/ have waited for thy Salvation^ 0 Lord.

Qt4£ OCCAJlO

hu)us abruptt ferments j&c.

Olvin.

He dying Swan's Song, though now found to be a Fable, yet if moralized of a dying Chriftian, may oftentimes prove a real Truth : for, whereas the dying Man's Breath ufeth to favour of the Earth, whither he is going, the believing Soul, then efpecially, breaths Heaven, to which it is then afcending. Some Books, which contain Apopbtbegmata mgrientium, tell us how,when their Tongues faulter in their Mouthes, they are wont to fpeak Apophthegmes i but in God's Book, we find them uttering Oracles. What a fweet Breath, and Divine Air was that in old Simeon's Nunc Di-mittis? Faufs farewell-Sermon, Atts 20. had fuch a ravifhing -zraOos in it, that they could not then hear it without weeping, nor can fome yet read it needfully with dry Eyes. Above all in that ultimum valeoi our Saviour's to his Difciples before his Paflion, John 14. 15, i6> 17. 'the Sun of Rigbteoufnefs a little before its fetting, fhone out moll Gloriouily. This in the New Teftament.

And for the Old, what heavenly {train's do you meet with in Hezekjah's ult'imus fingultus ? Ifa. 38. in David's verba novif-fvna} 2 Sam* 23. in Mfes his Songs a little before his death ? Deut. 32, and 33. and in Jacob's before his, as in this whole Chapter, Co efpecially in this Text/ in which the Divine Soul,as the Bird before fainting in the fnare breaks through it, in an abrupt exprellion, and having got it felf a little upon chewing, as it were on the fudden bolts up Heaven-ward in this Divine Ejaculation, I have waited for thy Salvation* 0 Lord.

Here in JacoFs bleffing of Dan we find ir, but how it fhould come there, & what coherence it hath with the foregoing words, that's the queftion; and fome think a difficult one. So Tereri-us, Perobfcura efl ktcfententia, & multiplex interpretandi ejus ratio.

Some

Some fatisfy themfelves with this, that the Spirit of God will not be tied to our Artificial Methods, as too low and pe-dantick for him to be confined to, who both a&s and fpeaks like himfelf> like a God, i.e. with greateft freedome. And therefore as his Illapfes are fudden, and his impulfes ftrong, AVt, 2. 2. fo the ventings of them anfwerable, as the Spirit gives utterance, v. 4. and it may be nevermore abruptly, than when thofe /xiyocKiTcc oeS v. n. are utterred, and Co the Soul now full of God, and breaking for the longing it hath to him (as PfaU 1 ip. 20. ) cannot always keep ranj^andfile, but breaks out to him, and is glad to get to him, though not in a methodical way. And foitis in all ftrong workings of Pajfion, Love? Fear, Joy , and Defire, &c. ExprefTions fudden, abrupt > for fo P^w/are, and their Expreflions accordingly.So Judg. 5. 10. on thofe words ; then jh all the People of the Lord go down to the Gates] Mais thus, Videtur hoc hiare, &c. utpote ex affeclu diclum: affeftus enim nonfervat ordinetn,fed plerumque evagatur. In fuch a rapture JacoFs Soul might here be caught & fnatcht to God,without being led to him by coherence,or the thred of the foregoingdifcourfe*

Zuinglius thinks that this Text might be verfus intercalaris, and only added to make up the verfe in this Divine Poem.

Others rather think that after the manner of weak fainting v jj e old Men, or lick Men, who are wont, whileft they are fpeak- rareum ing, fometimes out of faintnefs, and fometimes out of devoti- oleaftrum. on, topaufe, and to interpofe ilghs and prayers* fo old Jacob here fpent with fpeaking, relieves his fpent Spirits, or rather pours out bis fainting Soul into God*s Bofom y in this parenthetical ejaculation, I have waited for thy Salvation, 0 Lord.

But the firfi verfe of this Chapter tells us, that the whole is Prophetical, of what was to befal them in the latter days*

And accordingly fome apply it to Judas, whom they make Ambrof. <& £*. that Serpent in the way, in the foregoing verfe : Others to An- ?$**' ticbriji.whom (o many of the Ancients thought fliould be of the q. c ° cto 7 Mo "Tribe of Dan : and that yjc^forefeeing what havock he fliould ral.^l make of the IJrael of God, (as they expound the former ver- *Toftatus. fes) cries out ('in this) for Chrift and his Salvation. But this + ole *ft e r. conceit of this Van-Anticbri\l (with due Reverence to thofe An- knowkXetiT cient Authors) by fome, of even the Papifts themfelves, is held this Ten doth * uncertainly others of them t fabulous, and therefore, feeing not evince it. they are ficl^ of it, we have no caufe to be fond of it. To o- *' -'J* mit other particulars, I infift on thefe two, that Jacob, I2 °^' ' ' 3 * r *

Eee e 1, Fore-

x* Forefecing both the fins and miferies, which his other po-fterity, and efpccially this Tribe of Van (hould fall into, by Faith looks uptoCW fox Salvation and Deliverance ', which wase-fpecially effected by Sampfon, a Judg of that Tribe \ and he very fitly compared to that Serpent in the way, and Adder in the path, &c.

2. And yet forefeeing, notwithstanding this, that Samp fin (hould dye, and Ifrael (hould lye under captivity and affliction, and fo Sampfon s but an half-Salvation : (he did but begin tofave See?***/. Jfraelj Judg. 13. 5 ) After the manner of the Prophets, (who Annot. m Uc. when they fpeak of any great Deliverance, or Deliverer, which ChniKas did either typify or any way refemble the greater Salvation of conquered dy- tne tme Meiiiah, they were wont to look through one to the o-ing,and£y ther, and fo Jacob here looks above that Nazarite to the true D.ath. Nazaren, from Sampfon to Chrift > not reding in that partial

Colo*' 1 *'**' anc * tem P ora ^ deliverance, but in, and through, and beyond it, SetiMtfitt Poking at, and waiting for Mclfiah's Salvation. In a word, Harmony of In their forefeen dangers and miferies he waits for delive-o^T.p. 40. ranee by Sampfon, and there he reds not > but in and above that fore fen deliverance by Sampfon he looks and waits for Salvation by Cbrifi. And fo underftand we thefe words, J have waited for thy Salvation, 0 Lord*

For the handling of them let me but premife this: That Salvation prefuppofeth danger and milerysand fpeaks deliverance; and and then the Text will afford us thefe particulars.

!♦ That it's the lot of the Seed of Jacob to be in fuch (traits, ihat they (ball (land in need of Salvation, and fo long, that they are put to wait for it.

2. That it's their happinefs^hat notwithftanding thofe (traits, yet they (hall btfaved.

3. That it's by the Lord. It's Jehovah's Salvation.

4. That it's their duty in all their dangers and fti aits to wait &r Deliverance and Salvation,

5. And in ail outward and temporal deliverances by man to look and wait for fpiritualand eternal Salvation by Chriih (b we (hall fully come up to Jacob 0 / rTttV 'JT'lp ^DJW*?, / have waited fir thy Salvation^ 0 Lord. The three former are more Ve&rinal and often fpoken to, which I (hall therefore only briefly touch upon, that I may the rather iniift on the two latter, which are more praUicaU and yet I fear but little pratti[ed> at lead in a right way.

For

For the ruft, that the condition of the Ifrael of God is fuch , b°&- *. and fo expofed to dangers and miferies, that they have need of f u r I0 £ ? re " Salvation, is fo genuine to this Text, that it occafioned this ex- g e?f° a nd when predion. It was becaufe Jacob forefaw the trouble and miferies he faith,/»>*/> that ftiould betide this Tribe of Dan in particular, being w\t\ifir$ahatio*> thelaftfetled in its inheritance, and there fometimes grievouily ^ ^ ! |l " s ! r hc oppreiTed by the Amorites, Judg. 1.3,4 and at all times galled wedonot ^ and infefted by their faft-by-neigbbours the * Pbilifiines. Nor did wait for what he only relate to the miferies of this Tribe, but alfo to the trou- wedo no* bles and dangers of all the reft > who while in Egypt-* were in a * s^V^ x Furnace, after that in a Wildernejs i and though after fetkd in 47 . ' ' 9 * Canaan, flowing with Mill^ and Hony,the very Eden of God, and J*dg* 18.1. the Glory of all Lands ,yet it bounded on both ends with Wilder- ]^ e . neffes, and on both fides with Seas, and round about (from a n J*"**'»'"• quarters) compaiTed with malicious and enraged Enemies i a perfect emblem of the fire and pofture of the Church of God in this World, though fupplied with fpiritualand heavenly pro-vifions, which Canaan's Milk^ and Hony ftgnified, yet fo as fur-rounded with all forts of Enemies, WUderneffes of wants, and whole Seas of dangers and miferies, that it oft comes to the Difciples, Save Lord, weperijb. And how near we now are to Matth. 2,1^ it, God knoweth, I do not. It would be mercy, if we could fay with Jacob, we wait. I am fure, our cafe is fuch, that we may all fay, we have great need of thy Salvation* 0 Lord.

More particularly it's to be obferved, that Jacob breaths out Prima adido-this figh, whileft treating of Van 9 the Tribe that is firft in par- loUtriam, Reticular noted for Aportafy to Idolatry, that had firit a ferapbim / f/ , Pp ^ tor -in the time of the Judges, Chap 18. ti. 30, 31, and after had a /Z°j^f° S J

<jolden C a V ' n tne timQ °f tiie K i n £ s > l King. 12. 29. and JefiL'l'w^ therefore left out in the numbring of thefealed ones, Revel. 7. primifiti. Of all Churches, fuch as prove Apoftatical and Idolatrous, Medcm Apoc. though they leajl deferve, yet they will mofl need God's Salvation, 7 * as being moft in danger of his fiery Indignation* it being a fin that divorceth a perfon and people from God, and is wont to bring heavielt judgments upon Men, makes the Earthquake, as well as Heaven thunder. Their forrows are multiplied, that ba* ften after another God, Pfal. 16.4. When they cbofenew Gods, then was Wat in the Gates, Judg. 5. 8. So that God will rather lay Cities wsjie, than not make Idols deflate, Ezek. 6* 6. like the Devil (in the GofpelJ that would not be caft out without tearing : that fretting Leprofie in the Law, hardly cured

Ee ee 2 without

■

5$>i SER.M. XXXIV.

without pulling down the houfe that it is in. This defperate infection our Land hath been extremely lick of, thedifeafeof it fclf deadly, and the cure fo hard, that the Lord grant it prove not mortal. If the Ancients expound the Text of Anti-drift, we may at lea(r apply it to him as the Serpent by ibe way, and the Adder in the path* which by his Idolatries and witchcrafts hath fo bitten the Horfe-heels y that the Rider is fallen backward. And now between the Stirrup and the ground we all have need to figh and cry out with fainting 'Jacob in the Text, / have waited for thy Salvation > 0 Lord. Thofe words fpeak him ** fo oppreffed, ut non nifi divinitus Jervari pojfit, as one paraphra-

feth it. For us, our fins have brought us fo to the brow of the Hill, and fuch a precipice, that man's arm is too fhort to hold us » it mult be an hand reached from Heaven only, that will be able to uphold us. And yet this but the lot of God's people, which was the rirft point : Their dangers and miferics fo great, that they have need of Salvation. But is Salvation in that cafe to be had > To which,

The fecond point anfwers> Yes : for this word Salvation, as it implies danger, fo it fpeaks deliverance, and he faith he waits for it '•> and God furTereth not Faith to wait in vain, and we will n « not wait for what we cannot expe<fl. The point is,

Jer* 14.8. As it is the Lot of God's people to needs fo it's their happinefs

to obtain Salvation. So Faith call's God the hope of Ifrael, and the Saviour thereof in the time of trouble ? fo that, be the cafe o-therwife never Co defperate^ there is yet hope in Ifrael as long as God is both hope and Saviour, what ever comes, they are never Pfa). 107. 2. either hopelefs or helplefs* Thus their ftile is the Redeemed efthe Ezra jo. 2. Lord-Though thraldom, ytt Redemption, and faved by the Lord. Deur. 33. 29. j| n0U g| 1 danger yet Salvation. As God ("in nature) layeth his beams in the waters^ Pfal. 104. 3. you would think but a finking foundation, and founds the Earth by the Seas, and eftablifk-eth it upmthe Flouds, Pfal. 24. 2. and that's as dangerous a fcituation: So in his Church, though feated neareit greateft dangers, yet fartheft from being fwallowed up by rhem, becaufe ever at Jail either defended or delivered from them > a moll firm bank near a moft racing Sea ;. a fure Shield amidit (hewers of ifivenomed darts. So G.od is Davids Shield-bearer, 7JJ >XJD> CZ^n/N Pjal.y. 10. my Shield is upon God. Nay God is my Jhield, Ffal- 3.3. nay more than Shield. It covers the Man but on one fide j but God is a Shield round about-rfhou compajfeft him

mth

i*fh favour as with a Jhield, VfaL 5. 12. I (hou'd be too large, if I fhould run out in fuch-like Scripture-proofs. Mark but out ofonePfalm, thofe many and ftrong exprcffions, it s Tfalm 6"8. They had lyen ammg the Tots > but fly out of the collorv as a Dove with fiver wings , v* 13. See how God beautifieth them with Salvation , as white as Snow in Salmon, v 14. Snow is white i but Salmon fignirieth a fhadygloominefs. Behold,how there arifethto them Light in Varkjtefs ! He is to them (v. 20.) a God of Salvations-, multi; lied deliverances in multitudes of dangers,**? whom belongs iffuesfrom Death i when round about be-fieged and begirt with extremities, v. 2i» he will wound both head and hairy fcalp of Enemies* The wound in the Head is deadly, anddafheth out the Brains of all their Counfels, and the bairy-fcalp (ig«ifieth ftrength of Age, and constitution > and not weakned and made bald either with Age or Sicknefs. And (to add no more) v. 22. He will bring bac\from Bafljan (out of Og's^ the molt Gigantean Enemie's Clutches) from the depths of the Sea, Even tne depths of H:ll(hi!l not drown the Ifratl of. God, whofe Hope is anchor d upward in Heaven, It's a Chriiti-an'scomfort, that whatever his dangers and troubles in this World may be, yet the laji Articles of his Creed are a Refurrefii-on and Life everlafting > and when come to the laft cait, he can with fainting old Jacob lean on this Staff of comfort, and look up to God at^d fay, Lord I have waited for thy Salvation*

Salvation ! But Lord it's thine, and that's the third particular _ before obferved. It's the Salvation of a God, that the Ifrael of 0 &- 3' God is faved by. Jacob here put by all other Saviours, when he Deur. 33. z 9 . looks up to God, and waits for his Salvation. If it had wrPfal. 124.1. to

6.

Si

yonder Heaven do not fave me, this Sea will drown me. And this partly from the extremities of the Church, end partly from the good pieafure of God.

1. The extremities of the Church oft de fatto are fuch, that of neceffity it mud befo. His Salvation or none, fo Jonah 2. p. Pfal, 3 8. Evils fometimes are fo many and great, either fo fad-d.^nly furprize them, or in continuance fo tire them, or by their weight fo overpower them, that unlets it be oeos cc-sto /umx^ws, they are quite at a lofs > no power or wifdome either of their own or others can refcue them.

Not

Not their own, that they fhould prove Self-faviours. Indeed Dodotus j t ' s won t t0 be faid, that Self-defence is held the firft Maxime in %cgd' 't -• policy : But it's not fo ia Divinity, Enemies are foc/afty and X. ftrong, and the Flock of Chriii fo ilmple ar.d weak, that if the

Sheep's ftrcngth be not in its Head, and it's fequrity in the Shepherd's care, it would be foon cither loll or worried. So Jebo-fljapbat cries our, we hpow not what to do, 2 Chron. 20. 12. and Ver. S. with a fa (Chap. 14O fpcaks as though be bad no porter^ when he had almoft Six hundred thoufand righting Men. It was not tbeir own Sword or Arm> but thy Right-band and thy Arm, and the Light of thy Countenance, Pfal. 44. 3. Jerufalem may have Pa" laces, but God ti known to be the 2WD, the Refuge in tbern^ Pfal. 48. 3. In Jer. 36. ip. they bid Jeremiah and Barucb bide themfelves', but it's added, ver. 2d. that the Lord bid them. It's not our own biding, but God's, that muft fecure us. When we are in fuch deep Waters, it's the ftretcbing out or" our Hands to Heaven that muftfave us. Clafping our Arms about our fehes,\s the certain way to fink us. If faved,it's not by their own might. Nor by others help. They either do not help us, or it's only by and from God, if they do. They do not, becaufe they will not or cannot. Some may have glorious Titles', as he is called Hadadezery 2 Sam. 8. 3. which in its ilgnifkation promi-feth a magnificent help. But in the Apothecaries Shop very promiling Titles are oft writ upon Boxes that hav§ either nothing, or (it may be) Poyfon in them. The Horfe (in which Pfal. 33. i7- is the flrength of the Battel, and therefore promifeth much) the Pfalmiit faith, is a vain thing, and that fignifietrr nothing. But the Reed of Egypt not only breaks, but alfo wounds the hand that leanetbonit, and that's as ill as Poyfon : like him (in Aufiin) that in a Tempeft failing towards a Mountain, light Tract, i.in and fplit upon a Rock, Vbi non invenit portum, fed planUum. Joannem, They that promife moli, oft perform leaft, unlefs it be Mif-chtef. The one of which is Vanity: And the other Vexation. Rom. 3. j n a x VO vd,every Man is a liarjhc Apoitle faith* and of all others,

Men of high degree, which promife molt, the Pfalmift, are a very Lye in the abftrac>. And if any at any time make good their Neb.9. 27. Name, that in Scripture are fometimes called Saviours, it's Obad. v. 21. only as they are Weapons in God's Hand, and in the alone Strength of this our Great Saviour. And fo indeed, as he faid Judg.9.*, 14. t0 QifcQ^ q 0 \ n t hii thy Mighty and thou (halt fave Ifrael. Other-wile, 'truly in.vain is Salvation hoped for from the Hills, and from

the

the multitudes of Mountains \ truly in the Lord cur Cod if the J e/ ". 3 *j. Salvation of IfraeL Though Hills, Mountains, multitudes of Mountains, though Pelion Ojfe, though never fo many Mountains be heaped one upon another, yet if they be but Mountains of Earth, they may not be high enough to &t us above clanger. A Deluge (as Noah's) may over-top them all. They are but Seew^/^//, Lying Fables, and contrary to Scripture, that tell of fome faved ^ % cenu°i then on the tops of Paris-, or Ocila. Firit the Extremities ofp j2 ' 4 . the Church may be fo great, that nothing under Heaven, or iefs than God, can refine k. Experience proves it is fo.

2. The good pleafure of God is fuch, that on purpofe he will have it fo. As for Inftance,

For Time, though Chrift's Difciples be in aTempeit, yet he Mat. 14.2^ ilayeth till the fourth and laft Watch, that they are toiled out , with Rowing, and faint with Waiting, that fo he may fay, It ' 4 ° !

is I,

For PrefFure and Danger, not till the Cafe be in a manner de-

fperatc, the Ship new covered with Waves, and now Conclamatum

eft, when they cry out, Lord fave us , we perifh '•> or as the

Church, Lam* 3. 54. Waters flowed over mine Heady then I

fold, I am cut off.

For Perfons, mod weak and helpleis. He is the Orphan's Father, and the Widow's Judg, Pfal. 68. 5. That is faid with an Emphafis, Judg. 5. n. The Righteous AUs of tlye Lord towards the Inhabitants of his Villages in IfraeU They mo ft fub-je& to be made a Prey, ££^38.11. If he be a Safeguard) it's efpecially to his poor open unfenced Villages : And there, if his Spoufe be a Flower, it's not one that's planted and preferved in the Garden by Man's care * 9 but Ego fum flos eampi, & Lilium convallium-i Cant. 2. 1. the Flower of the Field, and the Lilly of the Valleys, expofed to every Hand to pluck, and every Foot to tread on , all to make out the truth in hand, ghtodnon humana) induftrik, fed fola Vivind benignitate, & c<eli influent it floreat, as Fineda obferves. They fay, It's a Royalty at Sea to joyn with in Job. 12. 4. the weakeft. I am fure it's the Royal Bounty of Heaven, that God chufeth to help the weakeft.

And that (in the laft place) for prefent Condition, when they are at the weakeft : When he feeth their power gone, and there u nonejhut up or left, Dwit. 32. 36. When the Phyiicians had drained the Woman's Purfe, and not Hopped- her bloody IJfice, Mark $, % t, and now given her oyer as a defperate Patient and a Beggar together

SERM. XXXIV.

gether, then is (he fitteft to be our Saviour's Cure. And when the Difciples themfelves could not caji out the Devil) then bring him to me, faith Chrilt, Mat* 17. 17. Who meeteth with the Man, when the Jews bad cafl him cut, John p. 35. Takes up David, when Father and Mother had caji htm cff, Pfal. 27. 10. is a Strength to the Foor and Needy ', but it's added, and that in bit diftrtfs: A Refuge from the Storm, but then efpecially, when the Elalt of the terrible ones U as a Storm againfi the Wall, Ifa. 25,4. That heals Simon Peter's Wives Mother in the Paroxifm ot a Fever , and height of a Fit. Cum duplkantur Uteres* 8cc. Makes Day brea\ a little after it hath been darkeft* and brings to an happy Birth by the (harpeft Throw : In a word, that takes Extremities for fitteft Opportunities for him to come in withmoft feafonable Mercies and Deliverances, that it may befaid, What hath God wrought? Numb. 23.23. That it may be proclaimed to all, that Salvation u of the Lord, when his blef-JingU upon bit People* that, when none elfe can, the Lord Jebo-Pfal. j.*/', va ^ in the Text, both can and will fave his People, command* and rather than fail, as it becomes a Jehovah, create deliverance. And all this, »jr 1. To ftamp an Imprefs of fpiritual and eternal Salvation, even

on our Temporal deliverances : that as it's the fame Saviour ^and faving Love that crTe&s both > fo in the one we may have a Glimps, Reprefentation and Specimen of the other. And hence thou (halt be put into fuch Circumftances and Exigences, that thou (halt fee plainly that it was God only that faved thy Body or outward -EJlate* the more to mind thee, that it was he only that faved thy Soul* And if my cafe fometimes were fuch, that> when all others gave me over, he himfelf faved me from Sickj neff and Death, then it was none but He alone that faved me from Sin and Hell * that Chrift only trod the Wineprefs alone* and there w*it none with him, and that when he looked, and there was none to help, and wondered that there was none to uphold, then his own Arm brought Salvation to us : And when Levite and Prtejl Ifa. 63. 3,5. i c ft USi t hen our good Samaritm relieved us.

2. And therefore fecondly, To let us know how for both Salvations we are more beholden to one God, than all the World befides, when in our greateft ihaits it's He always efpecially, and 1 at fometimes only, faxes us. Others j^ever can without him:

Kut he cftcn-times doth without them."

Ee

Be we never Co much beholden to other Friends and Creatures for greateft Deliverances, yet then even in and for them we are infinitely more beholden to God. If the Inhabitants of Jerufalem be my ftrength, it's in the Lord of Hofls their God, Zech. 12. 5. Though others may be Inftruments, yet he only is cimQS gzothpJcls, Heb. 5. p. the Author of Salvation* And therefore the Svpord of the Lord and of Gideon, Judg.7. 20. is but like C&fare & Bibulo Confulihus: God is the Figure, and Gideon is but the Cypher. The one but the Sword, the ether the Arm that fmites with it. My Phyfician may Curare valetu* dinem » but it's my God that works the Cure. Counfellers may advife for us, and Souldiers may fight for us > but it's God that favts m : As they confefs, We have wrought no Deliverance in the Earth \ but thy dead Men Jhall live, Ifa. 2<5« 18, 19. We may Sow and Vlant , but Heaven s Shine and Showers give the increafe: For elfe if the Heaven he Brajs, the Earth will be Iron* When others are and do mod, Chrift even then is All in all, Col. 3.11. and if he be All, then all without him are juft nothing : When others do moll, it's all in and from God, and He then doth more.

But fometimes it muft needs be God's Salvation only, and he do all, becaufe all elfe are and can do nothing* When I am in clofe Prifbn, the beft Friend cannot come \ when in a Peft-Houfe, he dare not} when on a Death-Bed, and I am bidding good night and adieu to all, my Phyfician gives me over, and fome Friends take leave of me, others it may be, ftand by me and weep over me, but cannot help me > Oh now none but Chrift, none but Chrift* It's none elfe but the Living God alone,who in that dying Hour can relieve me. In a word, think what is pof* fible, and withal what is certain*

It is poffible that in a more violent way, the Man may be itript as naked as ever fob was of all his outward Eftate.

That the Town or City may be fo ftraitly round about begirt, that none may come in or go out, and only Reftat iter

C£h.

The whole Land, as God fometimes Threatens in*the Prophets, may come to its FOtP flan pDn p2H to be utterly emp- If?# 24 Tj 2# tied and fpoiled, emptied of Man, Woman, and Child, as j e r. 9.10, ir. Rome was fometimes by Totilas, or as the Prophet threatens Navcler**. Ifrael, no Man to pafs through, no Voice of the Cattel heard : Both Fowls of the Heaven, and the Beafts fled: Nothing of all that

Ffff we

SERM. XXXI V.

Ifa. 1,3. we had to comfort us left : But Zion left as a Cottage in a Vineyard* and a Ljdg in a Garden of Cucumbers all alone, forlorn and defolate. Like a lone Lamb in a wafte Wildernefs, Hof. 4. i6> as a Beacon on the top of a Mountain-* and as an Enfign on a Hilly Ifa. 30. 17. This pofEbly (I do not fay probably) may be*

And on the other fide, in an ordinary natural Courfe it's certain thefe outward Supports and Comforts will not abide by us always. The Flower will fade, the Shadow will decline, and the Sun fet. When we are now to leave the World, (if not before) Friends, Eftates, Honours, Health, Life it felf will leave us. It's God and his Salvation only that muft then relieve us. And is not the good Samaritan then the Neighbour that comes in to us, when Pried: and Levite pafs away from us ? And am not I more beholden to God than all the World, who then (lands by me and faves me, when all the beft Comforts and Confidences I have in the World have caft me off and left me ?

3. And as upon this account we are more beholden to God than all the World, fo truly upon it too we owe more to Him, than to all the World befides : More Fear, and Love, and Service, and Fraife, even our whole felves to God only, who whether with or without any elfe is our alone Saviour. Tear, It's all Reafon 9 and Self-love would teach us it, to be fearful

to offend, and careful to pleafe him at all times, who fometime or other may be able to pleafure us, when none elfe can. That Phyfician of all others I (hould be mod loth to difpleafe, who only can cure that fore Difeafe that I am fubjeft to, and (hould 1 not then be much more afraid to offend God, who alone can be nay help in all theie Maladies, which none elfe can Heal, or atleaft without him are Fbyficiansof no value? It's not wisdom to provoke a Man, when we know not how foon we may be in his Lurch, and lie at his Mercy. Friend, how fafe foever thy prefent Condition is, yet at belt thou art always in Miferi-tordia Domini » efpecially in fome more eminent dangers, it's manifeft that God only can or doth help thee: and how then do the Tyrians crouch to an offended Herod, when their Countrey u nourijhed by hU ? And how do they cry Ahre\, bow the Knee before Jofeph, when without him none might lift up Hand or Foot in all Egypt ? Gen. 41.43,44. To be fare there's none in all the World, that can lift up either Hand to defend us, or F$ot to make a ftep to relieve us, without our Jofeph, our Jefus, and

help

help from him. And therefore how mould we bend the htiees of our very Souls to him, without leaft lifting up of Heel or Head againft him ? O take heed of finning, with the Prodigal, againft Heaven > for fuch Droughts may foon be, which may quite dry up all Springs of Comfort that lie here in the Earthy especially in the Land of Ifrael, which hath few fuch, as Hierom faith, and drinks of the Rain of Heaven, depends more of Heaven's Showrs, than thefe lower earthly Springs, as Mofes tells us, T>eut. 11.10, 11. If Heaven therefore being angry fhould (hut up its Trea-fures from us, in Samnio Samniutn, Canaan would not be it felf, a Land flowing with Mi\ and Hony \ bwt, as now it is, a barren and burnt Wildernefs. And therefore fear we God much, on whom we depend fo much for fafety and deliverance, always chiefly and principally, and at fome times and in fome cafes only.

And let this alio perfwade us to love him above all, who then j flicks to us, when all elfe fail us. At my firft Anfwer, faith pfei.j's.i *, Paul, no Man flood with me-, but all forfoof^ me, notwithflanding the Lord flood with me, 2 Tim. 4. 16, 17. Such failing Brookj are other beft Friends, Job 6* who either, through weaknefs or falfenefs then do leaft, when we need and expect moft. Sub cuU tro liquit, as the Proverb is. But mould not our hearts then lie clofe to the Fountain-head of Living-Waters, which as thofe perennes Fontes, retain an equal fulnefs in the drieft Summer, and in the wetteft Winter \ and the only difference is, that in the greateft heat they are cooleft, and fo moft refrefhing ? Let Jacob have RaebePs love and felf, who rolls away the Stone for her, Gen. 29.10. that none other can. And let the loft Prodigal think at laft of returning home to a father, who will allow Childrens Bread,whtn Luke l S-others cannot afford Husks. With Men it's equal, that they (hould have moft of our love, whofe bounty and kindnefs we moft tafteof. And therefore it's all reafon, that we fhould love God with all our Heart and Soul, becaufe he only in all our ftraits is our All-fufficient Saviour.

And upon that ground praije him too for whatever Salvation fraife. and Deliverance we are at any time bleft with. Inflruments may have their due, but not fo as to rob God of his. And if Victories gained by the Souldiers valour be ufually afcribed to the General, as matter of hispraife, 2 Sam. 21.22. who it may be only gave direction, and fometimes not that \ how fhould the Captain of our Salvation, Qui nihil ex ifta laude Centurio, nihil

Ffff 2 pr&-

pr&feUus, nihil cohort, &c who either immediately, without the fubferviency of any Inflruments, creates Salvation, Ifa.45. or when Inftruments do molt, he not only diredts, but aflifts, and commands Deliverance, Pfal. 44. 4, Sc 71.3. How fnould he that is the God f our Life, Pfal. 42. 8. and the God of our Mercy, Pfal. 59. 17. betheGodof our Praife ! Pfal-icp.i. It's not the /:V caltout that faved thee from drowning* but the friendly 16. 28.17, band that caft it out, and by it drew thee out of the deep Waters. 19,20. It's not thy Meat that feeds thee, nor thy Pbyfick^ that cures thee,

TiaJ. 44.3. nor thine oven Sword, or the greateft Champion's on Earth, that defends thee. It's thy God that either with or without all thefe favetb thee. And therefore what they malicioufly faid, to the blind Man recovered, againft Chrift ; Give God the fraife, for veer know that this Man U a Sinner, John p. 24. Say we humbly and thankfully of and to Chrift, Lord, we give thee the praife of thefe Salvations and Deliverances : for thefe means which we ufed were poor, thefe Inftruments weak, thefe Men finful, and' therefore might rather have hurt than helped us. And therefore through them we look up to thee, and both for them, and any help we have had by. them in all that's pafi, weblefs and praife thee.

Trd\* ^ nc * ^ or ^ e l? re f ent -> an d f° r wnat,s to come in all ftraits and

occafions, when we have either moll or leaft of the Creature's help, we will truft thee, and caft the ftrefs of all our Salvation upon thee. At this Anchor a Sacra let us ride in greateft Storms, when all other Anchors break or come home. In defperate caies, let not the Romans relie mor£ on their 'Iriarii, than we on a bklTed Trinity. Eleazar fmote the Philiftiues, and wrought a great Victory, when the Men of Ifrael were all fled and gone, 2 Sam. 23.^, 10. and he but a weak Shadow and Type of Chrift our true Eleazar (the help of God, as that name fignifieth ) who can recover deep Confumptions, help at defperate Plunges, refcue us when all elfe have quite de&rted and left us: Other Props and Supports often fail us, fometimes ruine us, Jer. 2. 37. Vallus vitem decipit, like the weary Man that leans his hand on the Wall, Amos 5. ip. and it either totters and fails him, or a Serpent in it bites him. But what Peace, Peace, perfeU, Peace is there in flaying the Soul upon that everlajling Kock^l Ifa. 26. 3,4. Safe (landing on fo fure ground.Good laying hold where there is Eiiakjm* f° g 00( l hand-hold. Good hanging on that Nail fajhed in a fure place, on which we may bang both JJfue and Off-tyring, both

Cups

Cups andrflaggons, Iia. 22. 23, 24. Our felves, and all our not only leffer, but even greatett wants and burdens. Jacob here did fo both for himfelf and his Pofterity ', and though now fainting, and dying, yet he could quietly lay down his weary Head in his Father's Brfom-, and there pour out bis Soul in this fweet warm breathing, 1 have waited for thy Salvation, 0 Lord,

SERMON XXXV. „;w

Preached at

St. MarteS)

*G'en, 49.18. 0^.13.1*50

/ have waited for thy Salvation, O Lord,

BUt this leads me to the fourth Particular at firft propounded. That the Ifrael oft God in all their ftraits mould T>oU. 4. wait for his Salvation* Yea, in the way of thy Judgments, 0 Lord, have roe waited for tbee&hh the Church, Ifa.26.$. Wait on the Lord, Pfal. 27. 14. And Jacob here by a Spirit of Luther* Faith and Prophefie, as he forefeeth themiferies of his Pofterity, Pererius* that they had need of Salvation-, fo he forefeeth alfo how God from time to time would raife up Judges and Rings, and others to deliver them, and fo he comfortably and confidently waits for it, nay prevents the danger with expectation of deliverance^ 9 t\^p in the Preter *fenfe, even long before, I have waited for thy Salvation, 0 Lord. So old Jacob here, which old Simeon, Luke 2. 30. otherwife exprefleth, Lord, mine eyes have feen thy Salvation > which two Speeches of thefe two old dying Men, fet out the difference of the two 'teftaments. The one faith, Lord, I wait > the other, I have feen > but both the fame Salva- Sq t uke tion. So that now that our Saviour is come, we fee that which 2 ^ ,$ t they waited for. But becaufe he is to come again a fecond time, ana till then perfedr Salvation will not fully become, but mean while many difficulties and dangers will be coming between > as we (hall have need, fo it will be our duty in this prefent condition with Jacob here to be waiting for God's Salvation* Which waiting contains in it three Particulars ; 1. An earned defire. .

2* A

2. A confident expedition of it. And, 3. a meek flaying of God's leafure, and attending upon him for it.

1. An eatneft defire and out-going of the Soul to the Salvation that it waits for* The word *J"Vlp here ufed.

In the rife of it ( as Oleafter and Fofier obferve ) hath an affinity with *)p, and fo figniheth an extended llretching and reaching out of the Soul : And in the ufe of it, is joined with others t#p3 that ilgnifie a diligent feeding, pfal. 69. 6. an eameft defiring,

rn^NH Ifa* 26. 8. an ardent breathing* as the heated Labourer or Travel-.*|NUf ler doth after the cool Jhadow , Job 7.2. Such a breathings and

even breaking of the Soul there is in waitings as the Watchman^ that in a cold dark night waits for the Mornings Pfal. 130.6. with many a long look and longing defire, as David's Soul went 2Sjm.T3.39. oufto Abfalom in his long abfencev and Sifcra's Mother upon

his long flay look/ out at the Window, and cries through the Lat-Judg.f. 28. u ^ jyjy ^ fa Qfo ar i ot f 0 i on g i n com i n g ? why tarr y t % e wheels of

his Chariots ?

And fuch an ctTrwca^SWoc, as the Apoftle calls it, Rtf/».8.ip.

fuchan out-looking and longing, fuch an out-going and reach-Waiters at ing ftretching out of the Soul, fuch breathing and panting-, in Court are tnoft fervent Prayers and ardent Defires after God's Salvation*.

Suiters? bC ^ 0t ^ ^ e W0r ^ * n t * iem ^ at waii f 0 **** anc * ex P £ & ^ rom them, that being in ftraits ftand in need of it.

And this,

1. That he may have the honour of the Gift, whilfl all eyes Zech. p.i. with long looks are up to him, and all hands ftretched out towards

him, thereby proclaiming, that they expett all from him, as Pfal.

2. That hereby alfo it may appear, that they are fenfible of their need. 'IhU poor UVtan cryed, faith the Pfalmift, PP/.34.5. pointing at himfelf as a poor Begger, whil/t he is crying for an Alms. The dry Earth faith it's thirjiy, when it gapes for Heaven's Rain; and fodo we under preffuresaud burdens tell God, ( as fainting Jacob here in the Text) that we are fpent and out of breath, when we breath after his Salvation, zslfa- 38.14, 0 Lord) I am opprejfed, eafe me, or undertake for me.

3. That fo he may the more haftenthe Mercy and Deliverance. "When the Child crieth earneftly, the Mother comes running in fpeedily. Nor is our Heavenly Father oft wont, when his Children cry aloud, to flay long. When Ifrael in Egypt figbs, and cries > and groans by reafon of their bondage', their cry came foon

up

up to Cod, Exod. 2. 23,24, 25. and it was not long before they came out of that Furnace : As it's faid of that travailing Woman> Rev. 12. 2. which fignirieth the Suffering Church, K^^et diSivv* cot it, fbuffCLVitpf/Avn •jrsx.Sv, yfc? cry**/ travailing in Birth, and pained to be delivered. Clamabat parturient* Her crying out in her Pains, was both a fign and a means of her delivery now at hand.

And truly for this very end God oft-times quickens throws, f 0 force our cries, that fo he might hajien the Birth* On purpofe he multiplies and aggravates Afflictions and Burdens, that he might quicken our dciires, and call out our more earner! Cries and Groans, the more to quicken the earnings of his Bowels towards us, and fo the more to hafkn our deliverance.

Which tells us in thefe times of our perplexities and dangers, yfc what bad Friends we are to our felves, and what Enemies to our Salvation, in our neglect of this firlt Particular of waiting for it.

1. In want of thefe ftronger out-goings of the Soul, and thefe warmer breathings after that Deliverance and Mercy, which we (land in fo much need of > not that our outward peace and fafety were either in it felf, or in our deliberate efteem lefs defire-able, no le(s than Health and Life is to a Man in a Lethargy. EuC that Difeafe makes him fenflefs, fo as that, when he ftands in moll: need of it, he is leaft of all affected with it, and fo lieth (till as dead, without dellres of it, or any other way making out for it. O the deadnefs of our hearts! fuch a Lethargy, I fear, hath too much feized on us. Our Straits are many, our Dangers very great, and yet our Hearts very dead, becaufe of later years we have been accuftomed to troubles, and now like a Man before tired out with labour and watching, fallen into fuch a deep fleep as he cannot be wakened. We are very far from an awakened frame of Spirit to look up to God, and to look out for Salvation h and the right way to come by it, as the Prophet complained, though we fade like a Leaf, and our iniquities like the Wind are ready to taks w away, ( as a bluftering Wind doth the fading Leaves from the Trees in Autumn) yet there U none that calletb upon God, that flirs up himfelf to takf hold of him, Ifa. 6\* 6, 7. We are very fecure in the midft of danger. The drunken Man is afleep on the top of the Maft>, in the tnidft of the Sea*' And al- Vrov. 23. though the four Winds of the Heaven Jiriveupon the great Sea Dan. 7.x. from all quartersof the World, nothing but Storms and 'tern-*

pep,

604. SERM, XXXV*

pefls, and our fpirits arc up in fierce blufters and con tells one a-To us be it gainlt another more than ever , yet thofe fleeter gales are very Cud, as Jo- ftlent, a fpirit of Prayer is very much down ; and when the Wind is down-, the Showr is wont to pour down. The Lord grant it may not be a Showr of Fire and Brimftone, that So-dome's fins may not bring upon us a Sodom's overthrow. But fo much for the nrft particular of this waitings viz. an earneft de-ftre.

2. The fecond, was a confident expectance: F'or waiting is an act of Hope, and H0/X? the Daughter of Faith , and Faith is ysao^occis i\z; iloftlvfov Hebr. 11. 1. the very fubfijlence of things hoped for. Fzhh ajfures y and thereupon HopeexpeUs y and there* upon alfo a?***/. My Soul , wiif j£0h o»/y upon God, for my ex-peUation is from him*, Pfal. 62. 5. Waits as long as it expetls, and no longer j as long as you expeU a friends coming, fo long you will waity though it be very long : but give over looking for him, and then you will wait no longer. When that defpirate Courtier in a pang of defpair faid, Behold this evil U of the Lord (wbkh he will not, and we cannot remove, and fo defpair of remedy) then what followed but thatdefperate conclufion, why fhould I wait for the Lord any longer ? 2 King. 6. 33. But a meek-ned Believer, becaufe he expetls much, is very willing to wait long-, and in this patient waiting he continues confidently expelling* according to that If a. 8.17. I will wait upon the Lord, and I will lool^ for him. Believing Waiters are men of great hopes and expectations* Mordecai is confident that enlargement and deliverance jball a+ife to the Jews, Either 4. 14. Our God whom weferve is able-yea and he will deliver **j,faid Daniels three ftflows,C^.*/>. 3. 17. and fainting Jacob here in the Text, though whilcA he forefaw the ftrength and prevalency of Enemies, and the fins and fuflferings of his pofterity, and efpecially of the Tribe of Dan,which he now fpeaks of> yet (as old Simeon.having it revealed that hejhouldnotfee death before he had feen the Lord's Chriji Luke 2.25,26. So old Jacob here) feeing for certain a great deliverance by Sampfons and a greater by Chriji, in the mid ft of all difheartniug discouragements, whjleft he expetls he waits, and whileft he waits, he expetls God's Salvation.

This did he, and this (hould we, and that in greateft (traits, wait and lookj wait and look^o God, 2 Ckwn.20.12, nay wait and looj^ for much from God, as the Cripple, izreiyjiv -&£Q<j<f { o\{.Z\\ looked on the Apoftles expeUing to receive fometbing of them, A&.

3. 5.

3. 5. Efpe«ially when Peter had before in the 4th verfe faid to himjoofyn us. And the very fame word God faith to us, when we ly before him in a more miferable condition, looj^unto me and beyefavedy Ifa. 45. 22. As the Stung Man looked on the Brajen Serpent in afTurance of cure, and the Servant en the bands of his Matter in expectance of a largefs: fo our Lord and Matter in this our waiting potture would have us by Faith lool^to him not only with defire, but with expectance of Salvation, And this as very much making alfo,

1. For the Glory of God, which was much advanced 1 (in the former particular) by having the Eyes of all Creatures looking to him in way of defre, but much more (in this) when they are fixed on him in expectation* That fpake him an alfufficient Sove-raign, but this proclaims him a gracious and bountiful one : for otherwife with men, fome may be fo able that much is defiredof them, but withal fo ftrait-handed, that it's but little which is expSed from them, but how glorious is our God, that is as gracious as great , not more powerful than bountiful, from whom his fervants may promife themfelves as much as they ask > My God will hear me, Micah, 7. 7. yea, expeU. more than they defire, as being both able and willing to do more-, than we can asl^ or thinks Ephef. 3.20. This glory of his free and rich Goodnefs, is his great Defign, efpecially in the Covenant of Grace : and therefore it is that he makes choice of the recumbency and expe-fiance of Faitb<> by which he willdifpenfe not only eternal, but-even temporal Salvation, as that which in fo doing much fets forth this his Glory.

2. Andfecondly, as much furthers and facilitates our Deliverance: for great Expectations are great Obligations, even with Men of generous fpirits to do much for them, that rely much on them, and promife themfelves much from them, that the others good thoughts may not exceed their goodneis > and this fome-times to thofe that can plead no Affri*,that it might appear to be mtre Goodnefs and Mercy. If thus with ingenuous Men, then much more than fo with an AU-Graciout God, who hath profef-fed,that he delights in them that trutt and hope in his Mercy, Pfal. 147. 11. and therefore takes pleaftue toanlwerand exceed our good thoughts of him with his better performances to us. Our good perfwafions of God prove very ftrong perjwafions with him to do us good, that it may appear that we cannot out-think his infinite Goodnefs, that our thoughts of him cannot be

G g g g better

better than his are towards us, nor cur heart more tohrged by Faith to bops and expeft a rnercy than his band opened with bounty to beflow it. And therefore open thy hhu b wide, and 1 will fill it i fo in the old Teftament: and according to thy Faitb be it unto thee, fo oft in the New. Under both, God hath oftentimes in very unlikely cafes gratified the Faich and expectations of his Servants with extraordinary mercies and deliverance . ^J e ' And therTore for the application of this branch alio, feeing

the dangers are great that we may fear, and the Sjlvation great that we itand in need of * let not Sloth and Vnbeliefkzep us trom what we may have by ashing and expelling. We ftrengthen our force fo fight with our Enemies > but it is (I do cot fay our cbeapeft , but I am Cure ) our fifed and fureit way to ftrengthen our faith by expelling of mttch^ to prevail for mucb from him. But we have low thoughts of God, and that keeps us fromrifing high : Mifgiving hearts-, which keeps God from being on the giving hand. Thou wouldft not fo readily gratify another with that, which thou knoweft he entertains fo hard thoughts of thee about, that he thinks thou wilt not be fokind as to grint. God fully knows all our hard unkind thoughts of his unkindnefs ^ which difcourageth him much from vouchfafing much of that which we needle be otherwife is ready to gm\The Propbet wanted not OyU but the Widow Veffih. The Fountains River is/«//, but one carrieth away nothing from it, because he hath no Veffd to receive it,& another but a/iff/r, becatife his VefTel is fo.Thark, nay blame unbelieving contracted hearts,-" that they hold no more of God's goodnefs > hands fhrunl^up like Jeroboam's., and piraly-ticks that can grafp no more, nor lay any falter hold on his bounty. Joafn jtril>is with his Arrows but thrice , and therefore he overcomes the Syrians no oftner. 0 thou of little Faitb ! That's - King.i$.i8> thereafon why thou received no more, either of Spiritual or a £* Temporal Salvation: and therefore, feeing that God is fo un-

willing to difappoint the Faith, and frufirate the expiations, which his own Spirit hath raifed in Believers, that it's but baft and have > let us in a way of God even in moll dangerous times hope much that we may enjoy the more*

I faid, in away of God. And that leads us to the following paiticulars. That we may with Jacob wait on God for Salvation > with fueh expectance and confidence it's required,that,

i. Onrfeives be under Coven ant: for though to others God oft

grants

'grants temporal Salvation? yet it's certain ; that they,as fuch,have no ground with confidence to expeclit* A Rebel may poffibly be fpared, but it's a %j/ Subjeft that trayjxftly expect his Princes Pr0tt#iwf,whileft the other according to his demerit, may ftand trembling at the Barr, and juftly exped: the Sentence otCon-dem nation. The Apoflle (peaks of a fearful looking for of judgment by fome, Heb. 10.27. ^ ut tn€ Y are tne Righteous, whole Hope is gladnefs, whilft the expectation of the wickedJhaUperiJhy Prov. 10. 28.

2, The Mercy or Salvation we would expeUbz under promtfe 1 for what God doth promifi, we may confidently expecl that he will afTuredly perform** To that in doubtfulleft times and cafes,our Courfeand Duty is not fo much to fearch into God's Jecret If ill, what he will do, as into hisrevealed lFord,what he hath therein promifed, either in general to his Church at all times, or particularly to his People in fome fpecial times and cafes. So Dj-niel looks into b'n Books, and finds that there, which inables him to look up to God tor the return of the Jews captivity,C^z/>. p. 2. But our Self-love oft promifeth us Salvation, when God's Word, if confulted, threatens Dellrudtion > as it was with Ju-dab before their threatned Captivity, who looked for? e ace, but no good came ', for a time of health, and behold trouble, Jer. 8. 15. and 14. 19. Scriptures. Promifes^and Prophecies, efpecially that of the Revelations mould be much read, and ftudied in thefe doubtful times, that we may know what to expedt or fear by what is therein promifed or threatned.

3. Our prefent way and courfe be under the Condition of the Tromife : for elfe though we be in Covenant, and the Mercy be promifed, yet if our prefent habitude and pofturebe not according to that Condition, that either we are under the adtual guilt and defilement of fome provoking (in, or in the ufe of unlawful means, inftead of the Mercy expected, we may meet with the Mifchief which we looked not for : Though lfrael was no Servant, nor homebom-Slave, yet he iifpoiVd, when God hath that to fay to him, And now what haft tbon to do in the way of Egy p t, to drin\ the water of Sichor ? And what haft thou to do in the way of AfTy-ria, todrink^the wjter of the River ? Jer. 2. 14, 18. as befoxc that, Jfjh> 7. 13. the-ugh they were in Covenant with God, and had the promife of Canaan , yet, when they had an accurfed thing in the midft of them , they received a re-pulfe at At, inflead of gaining the vi&ory. Salvation from Cod

Gggg 2 is

is only to be found in a way of God. Even an honed: Man in by-paths may meet with Theeves and Pvobbers. Fouler fins put in out of God's protection, dafh and frulhate expectation, whereas make but (lire of thefe three,that the Mercy be fmnd in a Promife, omfelves in Covenant, and our way and temper xviihin the C ondition of it, and then we may net only with comfort de-fire, but alfo with confidence <\v/>f#Silvation.

3. But yet fo,as then in an humble and meek Patience filently to flay God's leafure for it, which is the third particular, wherein this Writing moft properly and formally confi(is,as ever including feme longer or fhorter (lay : and therefore expreiTd in the New Teftament ufually by (xlvtoyOt itscompounds,^o/x6&,^f/<uev'6>, 7i£cz*0Lpi%Z, or 7r?j(Ti<Pplvti, a Haying, abiding and lifting down by it: and in the Old Tefhment ufually cxprellld by this word in the Text, which (I faidj fign fieth an Extenfion or Prolongation as -of the define, Co often of the thing defired* In the firfi particular of it (as we have feen)it contained in it long lookj, and longing defives\ but not like Woment longings,t\nt are fo ft;ort windedjhzt they cannot fray, or like (hort- winged Birds, that can make no long flight. No, ^IMB y&% &»JD n")N *)K tei.it.S. Even in the way of thy judgments, 0 Lord, have we waited fjr in itinera thee* Though the way be deep, a way of judgment s^nd long too, foJmmiMs. as the word n"1h? imports, yet,rTWinpi their line is Itretch-ed cut to its length ; and as long as God itayeth, they will wait. In waiting they will n?dif } Pfa!.4C.T. Patiently they will wait Rom* 8- 25. and ttysevery day, continually, Hof n. 6- TED,a Believer's juge facrificium, which day by diy he attends upon God with, and this all the day, Pfal. 25.5. and this, a'though it be a very Stormy Winter day, all the days of my warfare will I wait,Ci\th Job. Chap. 14.. 14. and Jacob here, though this Salvation which he expeas was not till divers hundreds of years after his death, yet becaufe he knoweth that God is fo true and faithful, as never to forget his Word at lair, and fo wife ana merciful,as to be fure to remember it at that time which (hall be moll fit ; therefore although this Tribe of Dai wjs one of the lalt that was fctled in its Lot, and therein very much mo-leftcd by the Amorites, efpeciaily by their bad Neghbours the Phiiijiin:s-yet,'Dumjpiro,fper<), a? long a* he lives, he hopes, and when he is now a dying, his Hopes die not with his Life ; but he both livethinhope, and when hedicth, refis in hope: he be-believes that his Covenant will be able to reach his Seed when he

is

is dead to a tboufand Generations, Pfal. 105. 8. and therefore cxpeUs that »<?», which (hall ^/i^fc them then: M an while patiently waits God's leafare : And now being upon the point of Death, he layeth his Head in his Father's Bofom, and there quietly breaths out his Soul with this warm Breath, (Andhowfweet is it I,) J have waited for thy Salvation, 0 Lord > which comes to this, that we are to flay God's Leafure, and to wait upon him for Mercy,

1. Though intervening Occurrences come crofs, as it was in the Danites infeftations from Amorites and Pbilijiims. I ac-knowledg this puts Faith to it, as it did David's ; who, after that he was promifed to be King, was purfued as a traytor » whereupon he fometimes thinks it long, and crieth out, 0 when wilt thou come unto me} Pfal. 101.2. And fometimes grows very quick and hafty, and in thathafte faith, All Men are Lyers, Pfal, 115. 11. even Samuel h\mfc\£, who promifed him a Kingdom, and behold, nothing but Mifery and thraldom. But let Jfrael, even when the Sea is before them, and the Egyptians behind them, and fo nothing in view but emminent DeftruUion in fteadof the promifed Deliverance and Salvation <> let Ifrael, I fay,even in that poRute ftand ft ill and wait,and fee God's SalvatU on, Exod. 14. 13. The Man may be taking the greateft Leap) when he goes moft backward, and God may be then about to do moft for his People, when there is the leaft appearance of any thing but of the quite contrary. IfraelzthW (hall be fettled. in Canaan, though, when now upon the Borders of it, they are driven back in the way to the Red-Sea again. Stay therefore God's Leafure and wait upon him, though intervening Providences feem crofs.

2. Though delays be very long. The Dauites had their Lot with the la!t 3 and yet in reference to them Jacob's Faith could reft on God, and-lay, I have waited for thy Salvstion, r~V Ett 1? n3n rHE>nO> Hab.2* 3. 'though it tarry (and the word is in forma duplicata, to exprefs a longer double delay) yet wait for it. The precious Fruit, that the Husbandman with fuch pati* ence waits for, lieth fometimes long under ground, and fo it is oft with God's precioufeft Mercies : Oftentimes they have but flow beginnings,and no hafty progrefs (it may be) afterwards,but . , . ripen very fait towards the latter end, like a natural motion-, Tree ^w ' flow at fir ft, but quic\ in the chfe. After God's Promife of l. c.' multiplying Abraham's Seed as the Stars of Heaven, Gen. 15. 5.

for

for above 2co Years of the 400 mentioned, ver. 13. The holy Seed were no more than Seventy. Chap. 46. You will fay, It was but a backward Spring \ but yet for all that, proved a very pJen-lob 8-7. t! ^ ^ arve ^ : Though their beginning was fmall, yet their latter

end did greatly increafe : When that Seventy in a lcfs time, grew to fix hundred tboujand Men, be fide Children, Exod.12. 37. And of Van, one Hujhim, Gen. 46. 23. comes to Sixty two thoufand As aft EtijaFs feven hundred, Numb. 1.38, 39. As fingle Numbers may be but Cloud, few, but foon rife to vait Sums, if you go on to multiply them.

1 Kini,s 18. ^nd the fame People in their laft year in the Wildernefs, ad van-43'44; 45- ced as much towards C<3>?j£tf, as they had before done in all the former thirty nine. As he that runs fair and eafily in the beginning of the Race, purs on apace, and makes all fpeed when now towards the end of it. And fo God tells the Prophet, that the Vifion is yet for an appointed time, but at the end it will fpeak and not ly : Though for the prefent you hear nothing of it, yet at the end it will fpeaJ^ out to purpofe, and proclaim God to be True and Faithful i and therefore he might well add, though it tarry, yet wait for it. When the Mailer tarries, the Servant waits: And therefore, if God tarry as a Majier, Faith mould teach the Believer to wait as a Servant. -

And this not only in fair Way, and the lightfome Summer's Day of Peace and Profperity, (for, if fo only, our meaning is, that Godjhculd wait on us rather than we on him) but even in deepeft Ways and fouled Weather, and darkeft Winter-nights of Advcrfuy and Afflictions, mN *]X , Tea , even in the Way of thy Judgments , have we waited for thee , 0 Lord , I(a. 26. 8.

An irkfom task, Iconfefs, and to Flefh and Blood intolerable^ which thinks it's for Mflancbolkk¥o6b to tit fo long waiting and iiarving in the Dark, and to be looking for a late Morning-light in fuch long Winter-Nights. It's very hard meekly to tarry God's leajure, efpccially when he tarries long, and not one of thefc three ways to mifcarry, and yet all contrary to waiting. Altera longer iighing under Pre-flu xe, and breathing afrer Eafe, not, 1. Either to link in Difcouragement, Lam. 3. 18. Or, 2. To iifc up in Difcontent, as Job, 8c FfaL 39.3. Or, 3. To ltart out in feme unwarrantable U ay, fo to make a fhorter cut teour Freedom, \ Sam. 27. 1. For we are naturally,

1. Senfual and Brutijh, extremely articled with prefent Pain and Eak, Wants and Enjoyments. Want the wifdem of a

Math

Man, to forefee what may be be ft for hereafter, and the Fjtitb of a Christian-, which is the fubftance of things hoped for, and fo are impatient of waiting upon even God bimfelf, of whom we will have prefent Payment, and will give him no more time (though he always allows for it) efpecially if it be fomething that we arefo greedy of, that with Eli's Sons, we will rather have it raw^ than ft ay for it*

2. VVeare vexyWeal^: And a weal^Body cannot ftand long under an heavy Burden without finking. How much to do hath a weak fick Mm to get over a long Winter's Night without fainting ? Job was half at that pafs, when he faid, What i* my ftrength that I Jhoitldhope ? Job. 6 I r, 12. And my ftrength and my hope is periled, faid the Lamenting Church, Lam,$. 18. When her Strength is fpent that (he can bear no more, her Hope is alfo gone with it, that (he can trait no longer.

3. Vnbelieving. As he that believeth maheth not hafte: Soi£va8.i£. nothing (inks the Heart fooner than T>ef}air, which gives over

hoping and waiting together, 1 Sam, 27. 1. They wait (Ifa.

25. 8.) when the defire of their Souls by Faith is carried out to P ' t r cat0

the remembrance of his Promifes.

4. Not more Wea\ than Froward 9 as the fick weak Man ufeth to be i and the froward Child crieth fiercely, if you flay long. A Burden on a galled BacJ^ frets-, and makes the Man go fretting, that he cannot ftand ftilU

5. And very Proud too. Now waiting, as it puts Honour upon him that is waitedon, and therefore great ones affect it, fo it debafeth the Waiter : And therefore the proud Man cannot endure it, -is hafty, cannot wait\ no, not upon God himfelf, 2 King, 6 33. It's not fo wrth us, whin we are humble i but ever fome (lining of Pride, when we cannot quietly wait, and (it dill. '

<5. And laftiy,We are very full,as of Self-love So of Self-conceit. The one concludes for our Safety, and the other confults for Means of it of our own, which ufually are next hand, and fo we cannot ftay to watt on God's Counfel, Pfal. io6» *^» This we fee in Saul, who cannot ftay for Samuel's coming, when he apprehends prefent danger, 1 Sam. 13. 11,12. and Coftrains Com-ttfte and Confcience together, and Chap* 14.19. he cannot tarry to wait for an anfwer from God, when he conceives he hath thought of a better Courfe than God could direct him to. Which twen DaviddXfo had a ftrong touch of, Chap.ij. 1. when

coji-

confuting with his own Heart about the beft way of his Safety,

he cannot flay and wait upon God, who had fo conflantty prc-feived him : But he mult needs both dangcroufly and dishonourably run away to the Philiflines. No greater Enemy to our trulting and waiting upon God, than leaning to our oven un-derflandings, Prov. 3. 5. Thus Weatyefs and Vnhelief fink us, Pride and Frowardntfs make us fwell, and haftily rife up againft Godi Self-love, and Self conceit , make us in unwarrantable ways of our own dart out from him \ all feverally and joynt-ly keep us from an humble, meek, faithful, felf-refigning Waiting upon him. Which yet there is all reafon we mould endeavour and prr&ice, if we confider:

1. Who, and how great that God is, that we are to wait on : O fhame we our felves, whilft we think how long we can endure to dance Attendance on great Men, and have not the patience to wait half the time on the Great God* How blafphe-moufly irrational was his reafoning? 2 Kings 6> 33. 'this evil U of the Lord: What Jhottld I wait on the Lord any longer ? The Prophet teacheth us a better and a quite contrary Inference, Hof. 12*6. becaufe.heis Elobim, the'Great God, and ours, we fhould therefore wait on him continually*

2. Who, and how Mean we are that do wait: poor Beggers ', and Beggers may well be Waiters : The poor of the Flocks waited on me, faith the Prophet, Zech* 1.1. 11. W r e are Poor, let us not be fo Proud, zsnot to be willing to wait, but fo Ingenuous as to blujh, when we think how long we let the Begger wait at our Doors, and yet have not our felves the patience to wait any time at God's, who yet are but Beggers.

At befr but Servants : And doft thou expeel that thy Servant fhould wait on thee, and not thou 011 God ? Efpccially feeing Waiting in Scripture is put for Service, Prov. 27. 18. So it's that piece of Service, which God fometimes only calls for, only to wait on our Matter, when we cannot worh^ for him : That which both fits us for Work, and which God expects (even Waiting uporf him' both for Pardon and Acceptance) after all our Working, Lul\e 17.7, 8-

3. As Great as God is, and as Bifcaswe are, yet confider, whether in waiting God hath made us Hay long :

Either abfolutely, when fometimes he hath prevented our Prayers and Thoughts, Jfa*6^.2\* So that as it is Chap. 30. 18, ;p. H* hath waited, that we might not wait: Not we fo

much

much, as He hath waited tv be Gracious. And have we fo muck caufe to be thankful to God, that He hath oftentimes rtfcued us fo fpeedily, and can we fee no caufe then to be content when (always for fome good Caufe) He fometimes comes in more flowly > Oft-times abfolutely it hath not been long that God hath made us wait*

At leaft comparatively* not fo long j as

Our Betters have waited on him. Heman from his Youth* Pfal. 88. 15. and David* all the day, Pfal. 25. 5. Our felves have waited on Men for leiTer Matters: Have made others wait on us for Trifles.

Nay, have made God himfelf n?ji*onus, (1.) For nrft Conversion ', Hand held out all the daylong, Rem. 10. 21. (2.) Afterwards for further Entrance and Communion. Chtift ftands and knoc\s at his Spoufe's Door till his Head be futl of Dew* and his Loc\s with the Drops of the Night* Cant. 5. 2. for that which after all his waiting he hath gone away without, (as in both thole places) > and 1 Pet. 3.20. His Longfuffering waited One hundred and twenty years in the days of Noah, and yet was difappointed.

4. Though never fo long* yet not longer than till we be ones fit for it. ibough till then it did tarry* yet then it will not* Hab. 2.3. Till then God waits* and not we.

5. Fifthly, for the moft part we have not ufed to wait fo long on God for Mercies in our want of them, as God hath waited upon us with Mercies in our enjoyment of them. Many of us muft fay, that our Fevers have neither been Quotidian* nor Hefticksi out Good days have been more than our Iti days ; as with us in this Climate, our longeft Winter-nights are not longer than our longeft Summer-days: Our Peace longer than our War* and our Plenty than our Penury \ and therefore either abfolutely we have not waited long* or at lead in all the former Particulars not fo long Comparatively that we have caufe to complain of if.

And though it fhould be longer>,yet not longer, if we confider the weight and worth of the Mercy we wait for. It's fometimes no lefs than Chriji and Salvation thou waiteft for > ajfurance of God's Love* the mortifying of an habituated Lull, like the healing of an old Sore, and curing of a Chronical Difeafe. It may be it's now, the Refcue of a whole Land from Deftructton:

Hhhh A

s

\

SERM* XXXV.

A tight Settlement of Church and State upon fafe and lafting Foundations. Lament only after the Lord, and be not too hafty to fret againft him, though the time be long, i Sam. 7.2. It's a great Load *, think not much that it comes not in gaUopping, but be drawn on heavily and come in (lowly : a rich Fraight and Lading* think not a long Voyage long, 'the Husbandman re aits with much Long-Juffering, for the precious Fruit of the Earth, James 5.7. And (hall we have no patience left in waiting for the more precious things of Heaven f Say not fo much, that the Evils are great, which we therefore would make ha$e to be rid of: But argue, and think withal, that therefore the con-trary Mercies are proportionably great, and therefore (hould be quietly ftayed, and in God's Way and Time waited for.

<5. And the rather, becaule humble and illent waiting at laft will never be in vain, and wholly difappointed, TfaU 9. 18. At the end the Vipon mil fpea\ and not lye, Hab. 2. 3. God bids us wait, Pfal. 27. 14. and if we mean not to difappoint them, whom we bidftay, far be it from us to think God fo unfaithful, as to let his People's Eyes quite fail with waiting. No,their Experiences and Praifes bear witnefsfor him to the contrary, while they can fay, Lo, this is our God, we have waited for him, and he will fave us: This is the Lord, we have have waited for him, we will be glad and rejoyce in hti Salvation, Ifa. 2 5. p.

7. I might add, that this Salvation, the longer and the more patiently it hath been waited for before it come, it will be moft feafonably and fully, with more Comfort and Blefling: Though, whilft deferred, it made the longing Heart tick, yet when come, it is a Tree of Life, Prov. 13, 12. An Ifaac, a Jon of Laughter, that was long waited for. Thus, it will not be in vain at lalt.

8. No, nor for the prefent, were there nothing but what the faithful Soul meets with in the Interim, and whilft it flays waiting, even a Lamenting Church may truly, and feelingly fay : The Lord U good unto them that wait for him, to the Soul that feeketh him, Lam. 3. 25. And therefore, ver. 2<5. It U good

that a Man jhould hope, and quietly wait for the Salvation of God. Truly, fo good, that for many a Mercy it's better with us in the waiting for it, than in the rejoycing of it. More of God's glorious Power (as fome obferve) manifefted to Ifrael, waiting upon him in the Wildernefs, than when fettled in Canaan: And more of God's Grace and lefs Sin, exprefTed by

David,

David, whilft he waited upon God for a Kingdom, than when he was pojfefied of ir. The waiting Soul is all that while kept more awful, humble, heavenly, clofer toGod in Prayer, and Spiritual Communion. Faith, Hope, Love, Meekneis, Patience, Wifdom, Courage, are Ingredients in waiting into the very Subftance (and not only in the Infufion ) and in liveliefl, ftrongeft Exerciles and Operations. Whilft they wait oh the Lord> they renew their ftrength , they mount up with Wings at Eagles , they run and are not weary , and walk, and yet not faint\ Ifa. 40.31.

And therefore upon theie and the like Confederations, in greateft either outward Dangers, or inward Faintings, let us live by Faith believing, and even die in Hope, then Waiting > and with dying Jacob, in the Text, even breath out our Souls into our Fathers bofom with his I have waited for thy Salvation* O Lord*

Which was the fourth Point, That all in ilraits we fhould after his Example wait for GocPs Refcue and Salvation. But that's not all. Something yet more which a Fifth Point held out, and that (as fome think) according to the ipecial meaning of the Text.

Hhhhz SER-

III. Sermon Preached at St. Manes , {Cxmhr, J

March 30.

V08. 5

* Chaldee.

Tererius*

Otea/ier, Goraonius. "Brentius, fagint.

SERMON XXXVI,

Gen, 49.18.

/ have waited for thy Salvation, O Lord.

m

THat in all outward temporal Deliverances by or from Men, we fhould look and wait for Spiritual and Eternal Sal-vation by Cbrift.So very many both Jewifb and Chriftian * Interpreters upon the Text agree,that although Jacob here looked and waited for a temporal Salvation to be wrought, efpecially by Sampfon, IfraeVs Champion : (of which we fpake in the former point) yet this fatisfied not his defire, nor terminated the Eye of his Faitb, for that was but a temporal Salvation : and after it, Sampfenhitnfetfdyed, and Ifrael were opprejfed, and carried away Captives, and therefore after the manner of the Prophets (as was before faid) who when they fpake of any great Deliverance or Deliverer, which did either typify, or any way refemble Jefus Cbrift and his Salvation, they were wont to look through the one to the other> fo he looks at God's mercy in Sampfon's Deliverance, but refts not there, but from the Naza-rite looks to the Nazarene. Nonfufficit Sampfon, veniat Scbilo, as Gordmius paraphrafeth it h or rather as the Cbaldee more fully. Hon expe&o redemptionem Gideon's filii Joas, qu<e eft fains temporals neque redemptionem Sampfonii, qu£ eft tranfitoria: It's not the temporary tranfitory Salvation of Gideon, Jepbtab, Sampfon, or any of the reft of thofe Saviours that I fo much look for, or at all reft in *, but in, through and above all them, it's the Salvation of Jebovah, the Spiritual and Eternal Salvation of Jefus Cbrift, the Son of "David, the Son of God: It's He, which Jwait for. This was dying JaceFs laft Breath, and this the lively breathing of every true believing Soul, that in all ftraits waits for deliverance from God, but in allfuch Deliverances looks further for a greater Salvation* by Cbrift with this *iny^'*? rTtrV TV1p I have waited for tby Salvation, 0 Lord, All other outward Salvations thou workeft,and they are truly thine; but this Spiritual, Eternal Salvation thou alone worke(l y and its every

way

way only thine \ which whether without or with them, Ilooj^zni long/or efpecially, and in a manner only.

For the better clearing and preflmg of which Duty, it will be ufeful for us to confider,

1. The Example of God himfelf, who, though the whole World be his, and what content the whole Body of the Creature can afford is at his command, yet it's not tbeflejh of Bulls that he pf , eatsj nor the Blond of Goats that hedefires to drinh^ nor the &\'y 0 ^' ftrength of the Horfi that he delights in » But he proclaims from Heaven, that it is Chrift his Beloved Son, in whom he dothac-quiefce, and is wellpleafed, Matth. 3. 17. That therefore which repleniflieth the Ocean, mould fill the Ciftern. That in which God refts, wefhould, and in nothing elfe. Till we come to it we would be reftlefs > and as God in the Creation relied not in his making all other Creatures till he had made Man > fo anfwe-rably in our recovering or enjoying all other contentments, we fhould not reft till we enjoy God in Jefus Chrift.

2. The practice of the faithful^ who of all Men beft know what Chriit and his Salvation are. And here we find the Spoufe Cant. 3. 2, 3. when fhe is at a lofs for her Beloved, going about the City in the Streets and in the broad ways > and in that goodly City, efpecially in the fair Streets of if> was there no gay fight,or precious commodity, which might entertain her Eye and Heart, and bid her llay, and ftand ftill and fit down, and give over her fo earneft purfuit and inqueft ? No, if one would give her all the fubftance of h'tf Houfe, all the riches of the City, all the Glory of thetWorld for her Love, *)? IIID* ?*D it would utterly be contemned Chap. 8. 7. You find her in the higheft Streets, prelling through the greatelt crowds of other friends and contentments with her But faw ye him whom my Soul loveth ? Saw you him whom my Soul loveth} Why / Mayft thou not fee in fuch a City fo many friends and contentments that thy Soul may not difdain to love, that in the midft of them, as bereft of all, thou makeft fuch enquiry after him that thy Soul loves ? Indeed, the Daughters of Jerufalem, Chap. 5. thinhjt ftrange, and the Children of this World account it little better^ than diftra&ed non-fenfe: But whatever they think or fay, (he muftfiill on in her purluit, till (he find him whom (htjeekj, and that's her Beloved, whileft (he is thus fich^ of love. So when Daniel had prayed for Judab's Deliverance from the 70 years Captivity in Babylon, he refis not there, but goeth on to enquire after (at kaft Gcd doth to pro-

mife)

SERM* XXX VI.

PiYi. 119. 81.

mife) a greater Salvation by C/vir' after 70 wwJ^f of years J)an. 9' 23, 24. Thus the Believers in the time of the Law, though in that Vifpenfatibn they were much entertain'd and even trained up with "temporal Mercies and Deliverances, and pompous outward Services, yet even then they lived and walked by Faith in that valley of Vifion. Through thofe Vails they looked at Chrift, zn&faluted him afar off, Heb.11. 13. and under thofe leaves they felt for the Fruit of the Tree of Life ; were not fatis-fied with thofe prefent outward mercies, but looked long for Chrift, and waited for the Confolation of Ifrael by him, Luk$ 2. 25. as Ambrofe upon that of the Pfalmift, Vefecitin falutare tuam anima me a, My Soul faintetb for thy Salvation, (heweth how earneftly their Souls went out to the Mejft ah, ihdit. the more their Souls fainted, the more lively and vigorous was their love: and the longer he was deferred (eo expeUantis defideria majora font, & quadam vi amor 1 s ignejcunt) the more were their Souls and defires kindled and inflamed with an Oh that thou wouldft rent the Heavens, and come down, Ifa. 64. 1. Infomuch that Bernard when he thinks of it, is not more grieved than afhamed at our deadnefs and lluggifhnefs. CQmpungor & confundor in memet ipfo, pudet torporvi & teporU miferabilium temporumho-rum, &c. that Chrifi and his Grace mould not be entertained with fo much Love and Joy now that they are exhibited^ they were with defire and expectation of them then when they were only promifed. Cui namque noftrum tantum ingerit gaudium gra~ tia exhibitio, quantum veteribm Fatribus accendebat defiderium promijjio ? So little did their temporal Deliverances and Mercies, which they were trained up with, fatisfy their Souls, or flat (but rather quicken) their longing defires after Chrift and his Safoatlm. Anfwerable to which is that of the Apoftle \ for whom I have fuffered the lofs of all things, and do count them but Dung, that I may gain Chrift, Phil. 3. 8. Gain Chrift: it feems therefore that Chrift only was his Gain \ and that whatever elfe he had gained., till he had him, all that gain he might put into 4 wet Eye, as being a very great Infer : or, at belT, at a very great lofs, and therefore (v- p.) he defires to be found in him, &c.

But withal, in that he fuffered the lofs of all for Chrifi, it affords by the way a further lhong proof of this point* for he that could be content tofnffertbelofsofaUforhim, could not Much. 13. 46, be content with any thing without him. The Merchant in the Gofpel, that fold all he had to buy the Fearl, was not fatisned

with

Serm.

2. in

with all he had, to go without it. A South Country will not fatisfy a thirfting Soul,without upper and nether Springs.Whikft Judg r. 15, Rachel was barren, (he faid, Give me Children,or elfe 1 dye : when Ge "- 3°-*» (he had them, and was after deprived of them, whatever other comforters (he had, yet (he could not be comforted, becaufi they were not. Till a Chriftian have Chrift, what ever elfe he hath he cannot befatisfied : and if afterward, in any manner he lofe him, whatever elfe he keeps fafe, he cannot be comforted. So Auftin on that place of John 6. 68. Lord, whitherJha!i'we go > dec. brings in Peter, fpeaking thus, Repellit nos ate? da nobis Trail. 27. in alterum te. Lord if thou put us away from thee,thou muft give Joan* us another that is the very fame with thee, for we cannot be fa-tisfied wittiout thee* and as he elfewhere adds, T>a amantem, da defiderantem, da efurientem, da tqlem, & fciet quid dicam: ft autemfrigido loquor, nefcit quod loquor, See, To a dull dead (pi-rit this is a riddle > but one that knows and loves Chrift feelingly, undcrftands it, as being his inward hearts language : To fuch an one all elfe is nothing befides him > and therefore nothing can fatisfy without him. If Chrift be all in aU, Col.3.11. then all befides him, if without him, is nothing* As in God we live and move as Creatures, Atts 17. 28. fo in Chrift, as Believers* The Needle toucht cannot leave trembling, till it pitch North : Were it but the Soul of a Man, it's unquiet till it reft in God, but let it be an Heart truly toucht with fenfe of faving-Grace, whatever elfe it hath, it's yet unfatisfied without Chrift.

3. And great reafon for it, if we (hall confider, Thirdly, who and what Chrift and his Salvation is h and this without other things, that one thing necejfary, Luke 10*42. It's not neceflary that we (hould have Health, Wealth, Worldly Honours, or outward Deliverances, but it's abfolutely neceffary for us to have Chrift and Salvatim by him h elfe we are utterly undone. And therefore to be fatisfied with them without him, is to be content with trifles and fuperfluities, and want necejfaries. For fo in V

Scripture we (hall find him called by the names of fuch things, which ("what ever elfe we either have or want) we cannot be without \ of Father, Husband, Captain, Shepherd, Head, Bread, Sun, Light, Life it felf, and the Breath of our Noftrils, as divers expound thzt,Lament> 4. 20. and if all this, we may well ask Bernard's queftion, Vbi bene eft fine te ? Vbi male poterit ejfe cumte} Lord with thee, how or where can it be ill with me/*

Who

6zo , SERM. XXXVI.

who in thee have Father Husband-* Captain, Shepherd, Head to guide, protedt, and provide for me > the Staff of Bread to ked and fupport me > the Sun,Light, and Life to inlighten and /«/i-t/f« me. But alas! how ? where will it, can it be well with me, if without thee, without whom all this, all elfe is nothing} What forlorn Orphans are we, if we have not him to be our Fa-ther ? What defolate Widow-Souls have we, if divorced from this Husband > lilly helplefs ftray loft Sheep, and only for a Trey, though fed in other never fo fat and green Paflures, if not under this good Shepherds care ! Though * Sampfon (houldbemy Champion, yet a miferable inthralPd Captive I (hall be, if not under the protection of this Captain of my Salvation \ pined with all other dainties, if not fed with this Bread of Life*> benighted in blacknefs of darknefs for ever, though other Starrs (hine .and all other Torches be lighted, if not enlightned with this Sun of Kighteoufnefs i a fenflefs trun]^ if not united to this Head\ a livelefs Life, if not enlivened with this quichning Spirit and l apide m La- Life* Sine Chri{h vanum eft omne quod v'nimus, what good will my mem 4.20. Life do me, if Jacob marry with the Daughters of Heth? faidKe-be\ah, Gen. 27*46. and what good will mine do me, if I be not married to Chrift ? None but Chrift, nothing but Chrift. W hatever ground I iiand on>my foot (inks till fet upon this Rock. And therefore what ever other mercy or Deliverance I have, ftill with Jacob in the Text Iwill wait for thy Salvation, 0 Lord. Which leads to

4. A 4th. Ccnfideraticn to this purpofc,and that is,of what all other Mercies and Deliverances zte,be fides Chrift' & his Salvation. 1. They but pledges of this. Outward mercies of Chrift and his Grace and Salvation* Indeed, they are not this in themfelves, fo as either wicked Men that have their Jhare in them fhould thereby have any Evidence of inu-refi in Him, or that the Godly from their want of them fhould doubt of their part in him. for in both thefe refpedt*, Solomon's rule holds, By them no Man knoweth either Love or hatred, Ecclef. <?. j. But yet becauff as to Believers the fame ek&ing Love, that ddigns Heaven and Eternal Salvation to them in Chrift, doth in and by him difpenfe al-fo outward Mercies and Deliverances fand therefore the Apollle from the one ar^ueth and arifeth to the other Rom- 8. 28,29,30. J therefore they in their enjoyment of them (hculd fo improve them, as Ifrael's Deliverances from the Iron Furnace in Egypt and Babylon were types of their and our Salvation by Qhrijt from

the

the fiery Furnace of Hell and Damnation > fo ftill that tempo-ral Favour* and protections mould be tafts and pledges to us of fpiritual and eternal Salvation by Chrift, as fit was with Paul. 2 Tim. 4. 17, 18. Irvas delivered from the Mouth of the Lyon^and the Lord (hall deliver me from every evil worh^, andpreferve me unto his Heavenly Kingdom. But if fo, then the thirfty Soul cannot be fatisfied with fuch tafts» but by them rather hath its appetite further quickned after thofe fuller draughts of Grace and Mercy in Chrift. And thefe lefTer pledges draw it out in more earnelt longings after thofe greater matters, and which it far more looks after. For although in fome other cafes the pledge may in worth equal, yea and exceed the thing infured and expected, yet here it's far otherwife. This pledg is fcarce an ear-newpenny, and therefore will not fatisfy the wary Soul inftead of its full payment. And fo, though it hath this Earneft, yet it looks ftill for the Principal Though delivered by Sampfon, yet ftill waits on God for his Salvation.

2. Thefe outward Mercies and Deliverances are given and intended by God in a fan&ified ufc of them, to be as means, and as it were under-fteps to lift up the Heart to higher defires and enjoyments of Chrift and Salvation: As Zacheus by getting up into the Sycomore-Ticc, gets a fight of Chrift. In theft more favourable and liberal entertainments in our way, God never intended that with the drowse Difeiples, we (hould dream of pitching our 'Tabernacle j,and fay it's good to be here > but that,

Thefe Accommodations on the one hand (hould be as our via* iicum and incouragements.

And thofe Deliverances on the other hand remove difcourage-ments and ftumbling-blocks in our way to Salvation.

The one build our Scaffold, that we might better edify our felves in the Faith of Chrifth as A6r. p. 31. when the Churches had reft and peace, they were edified, walkjng in the fear of God, and in the comfort of the Holy Gboft. And therefore the Lord by his Prophet Joel, Chap. 2. after he had promifed plenty of other food. v. 25. adds a Promife of pourhg out his Spirit, z>. 28. The other are but to free us from incumbrances* that we might vscare Deo, and ferve him with lefs diftrablion, as Zachjry fings, being delivered out of the hands of our Enemies, might jerve him without fear, in Holinefs and Righteoufnefs before him at the days of our Life, Luke 1. 74,77.

Iiii In-

Indeed we are too fubjecl fo to abufe and pervert fuch outward helps, that on the contrary they too oft prove hindrances, Snares and Thorns to intangle us in our advance to Heaven, fo that fometimes we never had lefs of God, than when we had molt of the World, and our being fet free from trouble is but the opening the Cage or PtiCon-door for loofe hearts to run further from God.

Who thereby is inforced, that he may recover us out of tho(e wild vagaries, to bring us into fome narrow deep Lanes befet on both fides with 'thorns, the better to keep us in our way? and to break thofe Crutches, which we too much refted on, that we may be taught to lean upon our Beloved in a Wilderness, Cant. 8.5. and 10 we come to make more fpeed to our journey's end, when lightned of that Luggage,which fo much loaded and hundred us in our way.

But that is from God's Grace. Mean while it's a great part of tur folly and perverfenefs to turn our helps into hindrances. He at once both wrongs himfelf and his Friend's courtefy, who having a Stool lent him to reach fomething he hath great need of, when he hath gotten upon it, only (lands ftrutting upon it, and braving over others that are under him, till inftead of reaching what he wanteth, falls down headlong. He is a foolifh Paffen-ger, that when the Matter of the Ship puts him afhore for his refreshment, or to take in fomething for his accommodation, itayeth fo long gathering Shels on the Sand, or Flowers in the Meadow, that he lofeth his Voyage : Nor is he the wifeft Traveller, who for the more comfort and fpeed of his Journey, being by his Friend led in a plain fair way, and through pleafant Meadows, is fo taken with them, that he lies down to fleep in them, forgetting his Errand, and fo loiters as loth to part with them, as that he is benighted and falls fhort of Home. A good Traveller is of another mind, and takes another courfe •, faith, theCoaft indeed is clear and free from Theeves and Robbers, tht way pleafant, and Inns and other Accommodations by the way commodious *, but yet for all that (as it is in the Proverb) utinam domi ejfetn, I would I were at home : And fo, the fairer the way is,the more hafte he makes and puts on. It is or mould be fo with every true Traveller Heaven-ward. If in his way he meet with trouble and danger, he faith I would I were at Home in Heaven, where there is none of this: but if fafety and pro-fperity, yet would I were at Home in Heaven, where there is

much

much better than this: Heaven is my Haven, and thefe are but fair Gales to carry me on with more (peed thither. Chrift is the End I aim at > and therefore as Auftin upon that Title of the Pfaltn; In finem cum audis , in Chriftum intende, ne in vita Pfal. f ?. remanendo non pervenias adfinem; When I hear of the End, I rnuft think of making after Chrift, and not ftand ftill in my way, left I come not to my Journey's end. Quicquid eft ubi in' fra (leteris, antequam ad Chri(ium perveneris, nihil alittd Vivi-nus fermo dicit, nift Accede. How firm foever the Ground be that I ftand upon, on this fide of Chrift, though Senfe and carnal Reafon fay, ftand ftill and abide by it > yet Scripture hath nothing elfe to fay to me but this one word, Arife, this U not thy refling place, Mic. 2. 10. There is a Plus ultra: Get nearer to Chrift, advance further to Heaven, and when a Sampfon hath delivered thee from the Philiftines, and other fuch-like Enemies, let not this be all thou lookeft for , but ftill fry with Jacob, 0 Lord, now that I am thus faved, yet ftill I wait for thy further and greater Salvation*

3. And this Thirdly, By teafbn of the little advantage of the one, if we fall (hort of the other. Though we (hould be faved from Bodily danger by an Arm of Fle(h } if our Souls (hould not Mark 8.36,37. be faved from Hell and Wrath by Qbrift \ What wilt thou give me, (faid Abaaham to God) feeing I go Childlefs ? Gen. 15. 2. And in that Cbildhe looked at Chrift: And fo a right Heir of Abraham faith, Lord, what good will all elfe that thou haft given me do me, if I go Chriftlefs > We are indeed unworthy of Crums, lefs than the leaft of Gods Mercies, and therefore ftiould be thankful for them: But yet becaufe they are amongft thofe tdc lAax^oc,L»% 16.10. thofe leaft of Mercies,it's but little good we (hall reap by them, if we have not Chrift and his Grace, and Salvation, that great Gift of God with them. It's not an half-Mercy where Chrift is wanting, who is All in all. As here Confider,

1. On the one fide, how wretched we may be with all other Mercies and Deliverances without Chrift. Indeed, fo we may account our felves as Happy, as he accounted himfelf Perfett : And therefore made the boafting Queftion, Mat-19. 20. What facial yet? And Anfwer here may be made, Ttt lackeft thou one thing, and that's Chrift the one thing necejfary^ in whom only we iv (A&ycc* are complete, CoL 2. 10. Happy the World may account, and callus, Pfal.ty*i$, if with Judas we bear the Bag: But yet

I i i i 2 for

for all that fo Happy, or Miferable rather, that with him, if we have nothing elfe, it had been better for us that we bad never beenBom, raifed from a Sick-bed, and upon it fall moredefpe-rately Sick to the very Death of Wontonnefs and Luft. Prifon-Door fet open, and then run wild from God, as it was ufual with lfrael, delivered to all tbofe Abominations, Jer. 7. 10. fet free from OpprefTors and Enemies that fought againft the Body, and then more than ever inflaved and inthralled to Satan and thofe Lufts, that fight againft our Souls* As God told lfrael, if the Canaanites mould be fuddenly deftroyed, the wild Beafls would devour them. Wild Lufls are thefe wild Beafls, which raven mod in the quiet Night, when the fcorcbing Sun of Perfection is fet: And like Vermin, breed fafteft when the Weather is warmeft. And is there not then need of a further Salvation ?

2. And fo fecondly, On the other hand, when God completeth an outward Mercy and Deliverance, he is wont to do more for the inward than for the outward Man > in Mercy to HezekjaFs I&.3S. 17. Soul draws his Body out oftbe Fit of Corruption, and cajis bit Sins behind bis BacJ^ further, than he leaves his Sick-bed behind him. A blelTed thing to have a good Uprifing from a Sickbed, that we Relapfe not. Mercy is to be taken with a trembling Hand, When he plucks David out of the miry Clay, then Jets bis Feet upon tbe Rock^, and orders bis goings, Pfal. 40. 2. To delivering Mercy adds guiding Mercy, as to Jerusalem, 2 Chron. 32.22. when an Out-gate from Mifery is an Inlet to Grace,and fo to Heaven : And the fame good Hand that drew me out of tbe Water, leads me to tbe Koc\ that's higher than I i that is, a*rtn>rtrht, a f u ^ com P^ ete Deliverance. And therefore ( as tome of our ntft.L^Ang. Divines obferve) it's ufual with the Prophets, when they made largeft Promifes of greateft Profperity to Ifrael , to ground them upon, or to clofe them with fomething of Chrift, as in whom both fuch Promifes and Mercies had their full accomplifh-ment: All our Good being fo far indeed good, as it leads us on to Chrift and his better Salvation. Vfe. i. Which, in the Application of it, (hews us (Firft) a broad

difference between a Right-born, and a Baftard Ifraelite. The Sons of tbe Concubines were put off and fatisfied with Gifts, but Ifaac, tbe Son of the Fromife, muft have the Inheritance* The 1 Chron. 4.13. Carnal Jews fit down by it in Babylon, but thofe that were more Spiritual returned to Zien > as the Raven takes up with the Carrion,

rion, but the file of the Doves foot cannot r<# but upon the Ark* It's on the one hand a plain evidence of a carnal worldly Heart to reft fatisfied with Profperity and Safety without Chrilt and his Salvation. A fign of an Harlot; to be contented with the Love-token without true defire of the Lever. As of the Mungril-Cur in the Fable, to leave the Game, and to take up with the Gobbet caft before him : Unchafte Soul, that commiteft folly with the Gift, and negle&eft God the Giver i faftneft upon the Bait, and art not drawn to Chrift, who would draw thee to himfelf by that Cord of Love: Like the Romrjb Fifhcr, that cafts away the Net when he hath caught the Fijh he fijhed for > openeth the Door of the Heart fo wide, as to take in an outward Mercy from the Hand of Chrift , and then (huts it againft him, who thereby would have made way for himfelf to enter in ; nay, (it may be) with thofc Husband-men in theGo-fpel , will kill the Heir, that they may have the Inheritance ', fhakes hands and quits Chrift with Demos, to embrace the World: Mat. u. 38. At Ieaft, when he hath grafped the World, careth not to reach out to a Saviour, as Adam of old fatisfied his Appetite with the pleafant Fruit of the 'tree of kyorvledg of Good and Evil, but cared not to tafte of the Tree of Life. Foolijh People and unvp'tfe, but do n>e fo requite the Lord, to forget him in thofe Tokens by which he would be remembred ? Tolofe Chrift in the Crowd in the midft of thofe Mercies, in and by which he would be found : To make the End, the Means, Chriji as a Bridg only by which we would get over to what we would come to ', and on the contrary, to make the Means and Way the end of our Journey, which we mean to fit down and reft in. Remember that as Chrift calls it bating of Father and Mother, when we undervalue them in comparifon of him, fo he calls it hating of him, Prov. 8. 3d. when we prefer any thing before him, or reft in any thing that is fhort of Him and his Salvation. But Dnxtl. what? (Ashefaid) AnCxlumdefperafti? Wretched Man, doft horolo 2' thou dejpair of Heaven , that thou thus Heft groveling on the Earth ? Now Surfum Corda. And when (hall our Hearts make the Refponfal, HabemusDcmine? When we have all, have we an Heart hungering and thiriUng after Chrift, who is all in all, without whom all elfe is nothing ?

For fo on the other hand, a Jacobus, and every true Ifraelite's heart that is touched with fenfeof the emptinefs of all elfe, and the only AMufricient fulnefs of Chrift,after fulleft draughts of

all

all other Contentments, thirfis everlaftingly till fatisfied with

2 Sam. 19*30. him ', with Mipbibojhetb bids the Zibaes of the World takf alU may but the King return to his Soul in peace : Bids others much

Pfal.4. 6. good dotbem with tbeir Corn and Wine, whilft he (till cries, Lord, do tbou lift upon me tbe Ligbt of tby Countenance \ is content to part with them all for him, and therefore cannot be content with them without him. With the Martyr faith, Valeat Pecunia, valeat Viia, veniat Cbriftus : Farervel Money, farexvel Life, farc-xvel all ; only come Cbrifi, who is more than all, who is All in all. And though too oft in perfundory Duties, he puts off Cbrifi with skins and (hells of Performances, yet he meaneth not to be fo put off by him with thefe busks and jhells of outward Contentments. No, Chrift is the Kernel which his People hungers after, and is only fatisfied with: And therefore the hungry Child is not put by with fuch 'toys and Rattles, but cry-eth carneftly till it be fed with this Bread of Life: Like Ruth, and

R K' h o I# * Eli/ha ', the one is not fhaken off by Naomi, with a Go return te tby Motbers Houfe ; nor the other with an Elijah's faying, Tarry here. But on they will, and nothing but "Death fas it is in your Englijh) nay, not "Deatb it felf /hall feparate them , as it is in the Hebrew, Ruth. 1. 17. So a true Chriftian, whofe Heart is indeed touched with the Love of Chrift, though he might have Chains of Gold to bind him down to fit ftill by what the World can afford him, yet he cannot reft but in the Bofom of his Saviour. He cannot befafe in the greateft Security that falls fhort of his Salvation. I, this is an Israelite indeed, in reborn fc ho guile, and let this be his CbaraUer, which we may judg both of him and our felves by, and not be beguiU ed-Vfe. 2. This, Secondly, inftrudls us what is a right Spiritual life

and Enjoyment of all outward Mercies and Deliverances, if it

1 Cor. 7. 39. be fas tnQ Apoftle fpeaks of Marrying Wives) only in tbe Lord. If they do not terminate our thoughts and defiresfoas to take them off from Cbrijl, but rather (as it was here with Jacob) prove as a Rife to lift up our Souls to him : And as fo many Illicia, and Proletlhes, to draw them out more earneftly towards him. The Earth is indeed an opake denfe Body, which we flick in; and our Eye cannot penetrate and pierce through,and fo are earthly Contentments to earthly Hearts (like thick dull Glafs) which intercept the Light, and dull, and almoft terminate our Eye and Heart: But if all were right, they fhould be

as

a s Media diapbana, as clear Chryftal Glafs, tha( might tranfmit the Beams of tbe Sun of Rigbteoufhefs to our Souls: Looking" Glajfes, in which we may fee Chrift > or as fo many Shadows, that better commend and fet out to us the Beauty of Chrift, that by tbele Streams we may be led up to the Spring-Head, and by theie Rivers led out to the Ocean* This is the right Spiritualizing and Sublimating thefe low and grofs earthly Enjoyments: Not a Roficrucian Pbilofophica Tbeologizata > nor the Libertine Fami-* lifi high-flown Allegorical, Myflical Divinity > Or the Embu-fiafis cryisg up the Spirit, whilft he wallows in the Luffs of tbe Fle/h: But a plain Honeft-hearted Chriftian's taking advantage from outward things, to be raifed up to Spiritual and Heavenly 2 As a Man from the rife of a Hill makes a greater Leap, and as the Bir^which from the Tree takes a longer-flight » fo from the advantage of the higher Ground of an outward Exaltation and Deliverance, inftead of being lifted and puft up in Pride, to have the Heart raited up to diviner thoughts, and more ardent defires of God and Heaven > as he, Luke 14. 15:. whilft fitting at Meat with Cbrifl, raifeth up his thoughts to the Blejfednefs of him that eats Bread in tbe Kingdom of God. This ^Meat \spleafant\ but Oh ! what then is the Bread of Life ? This Garment comely ; But how Glorious then the Robe of Righteoufnefs > This Houfe a very good Dwelling \ But Heaven is better. O fvoeet Friend ! But O faeeter Saviour ! When thus thele outward tails do not dull, but rather quicken the Spiritual Appetite, and make us more hunger and thirft after fuller Meals and greater Draughts of Cbrifl and his Salvation: This is a right, (not fo much ufing as) improving tbem<> which God would have us ready at,and have a holy Skill and Dexterity in. Their Anagogical Interpretations of Scripture are often vain, but here vSs ocvocyoytaos is truly Divine, when an holy Heart out of Terrene and Corporal things extracts the Elixir of Vivinejl Contemplation and Affections to Cbrifl and Heaven.

To this purpofe God even in Paradife would have fome Trees Sacramental and Myflical, that Adam in that Garden might rife higher than Pbilofopbical peculation, and not perilh by a Tree of Knowledg, but be fed and live by a "tree of Life.

And for this end like wife, Chrift as he ufeth (b many Vara' blesy and fpiritualizeth outward things, fo he is fet out by the Name of fome of the Chief and Choice of all kinds of Beings. The Angel of tbe Covenant amongft the Angels s the Sun and

Morn*

Morning-Star in the Heavens \ The Koch^ and Precious Stone among the Inanimates '•> The Vine and Apple-Tree amongft Vegetables > and both Lion and Lamb amongft Senfitives. And fo of the reft ■•> that as §ht£libet berba Veum, fo in every Creature

Afts 17. we fee and feel after and find Cbrijl s and that as all or them were

at rirft made by him, fo by all we might be led to him. Vfe. 3. Which therefore (in the laft place) is that which we (hould

all be ferioufly exhorted to:

1. That we would not have our defires terminated, and Co take up with any or all fuch outward Mercies and Salvations which in the World we may be entertain'd with, but (till to feek oh, till we find a better Saviour and Salvation, which we may fafely and quietly reft in > as Jofepb and Mary (lay not with their Kinsfolk and Acquaintance, till they find the Cbild Jefm, Luke 2. 44., 45,46. and meanwhile they feek him furrowing, ver. 48. The Beggar that is ready to die for Hunger, though he have never fo much elfe given him, if not Food, waits (till as wanting that which he came for, and had moll need of.

Luke 18.41. When Chrift fard to the Blind-man, Wbat wilt thou that 1 Jhall do unto thee ? His anfwer is, Lord, thai 1 may receive my fight. A Sinner that hath his Eyes fo far open as to fee drift's Worth, and his own want of him, would have faid, Lord, that I might receive "thee. A poor Believer hath a further and greater Errand to Chrift, than for Corn and Wine, or outward Safety and Profperity, which thofe in Hofj. 14- howled upon their Beds for. He hath a Soul to be both faved and fatisfied *, and nothing can do either of them, but Chrift only. O that wt had fuch hun-gring thirfting defires after him, that nothing might ftay our Stomachs without him, much-lefs take away our Stomachs (as too too oft they do from him). Nor is this all that Speech of Jacob calls upon us for h not only not to be taken off orhin-dred in the out-goings of our Souls to Chrift, by being fatisfied with thofe outward Mercies and Deliverances : But

1. By them (as Helps) to be drawn out and raifed up in our defires after him. It's great Mercy, if by any means our Hearts may be led out to him, though they be the Horrors of Confcience that prick us, the Terrors of the Law that whip us, outward Wants that drive us,or Dangers that affright us: It's well if any thing will bring us, even Chains of Afflidion will draw us to him, but yet not fo well as if they were thofe Cords of Love : If we might be preferred in Sugar, rather than in Brine: If

• com-

comfortable Supplies and Deliverances be not as Seats to fit down, but as Foot-ftools to get up to Chrift by.

In times of Want and Danger to feek Chrift, may be rather to fee\ our felves than him, and to make our felves our End, when we only make ufe of Chrift as a means to it. Such may be fhaken off with Jepbtab's check : Te did thus and thus unto me^and why are you come to me now that ye are in dijirefs, Judg.i 1.7. more out of love of your felves than to me. And the like alfo may be faid, if

In times of enjoyment of Mercy and Deliverance we rejoyce in God, and feem to love and praife him. This alfo may be Self-love rather than the Love of God*. They might rejoyee in God's great (joodnefs y Neh. 9. 25. who yet did not ferve him in bU great Goodnefs, ver. 35. And he might fay, Bleffed be God, for 1 am rich, Zech. n. 5. who yet never truly praifed him. This may be but their following of Cbrifi for Loaves 9 John 6* 26* as the Roman Emperours did Popdum annona de-He infos mcreri. Exttcit.

But thus to love God and Chrift in his Mercies, that He is the Oyl of Gladnejs, fwimming on the top or* all ', that we are no way Satisfied with them without him, and beft fatisfied when we enjoy Him in them and by them > this (hews the ingenuity of our Love, and that it's not the World or Self, but Chrift that is the Objett of it: That as Paul faid to his Corinthians-, 1 fee]^ net yours, but you; fo it is not our felves, but Chrift that we z Cor. u. 14, love and defire, and not his Portion-, but his Perfon '•> and not fo much Mans, as bti Salvation.

And therefore (to conclude) as in all our gettings, we are to getWifdom, Prov. 4.7. So, in all our feekings let us feek after Chrift: And in and above all our Enjoyments let us enjoy and eye Him. As Jacob here in Sampfotfs falvation had a further longing look at Hiu And Co Hannah-, 1 Sam. 2. in a Samuel looks at a Saviour. And therefore (as it hath been obferved by fome) her Song at his Birth, and Mary's at the news of Chrift's, in many PalTages of both very much agree, and are perfect Vnifons* And this further that Song of Han-nab will to our prefent purpofe iniorm us, that the Eying of Chrift in all other Mercies will,

1. Make little Mercies great. As the Diamond adds Value to the Brafs-Ring. And the Figure added makes empty Cyphers vafteft Numbers. And fo you (hall obferve that Hannah

Kkkk in

in that Song for her gaining a Son, and prevailing againft her Adversary Penhtnaby as concerning their Houthold-talk , and Womens Brabbles, fpeaks of greater Matters, carries it in a very high Key, in the (train of a Triumphant Song of fome glorious Conquerour: And fuch indeed Chrilt was, whom (he in that looked at > and where ever Faith feeth him, it fcech Magnum , though in Fsrvo , which will make little Mercies great. The greater 2. Will not (be they never fo great) let the heart rett in

Light dims them, which would be a dangerous Difeafe of a vain lovc-fick thekficr. Sou ] 5 like thofe Obftru&ions in the Body, when thofe Veflils, that mould convey Spirit and Nourishment to the other parts, ftop and intercept them by the way \ but like the Tennis-Bali toucheth upon the Ground, yet thereby rebounds upward \ Co it from the Earth mounts up Heaven-ward i as Jacob here from deliverance by Sampfon^ rifeth up to Chrift's. Though Samp-fon as the Serpent by the way fo bites the Horfe beels, that ha Rider falls backward, and fo he is faved from him, yet that's not enough, not all that he looks for: And therefore he adds, I have waited for thy Salvation^ 0 Lord.

And fo Lord do thou ever wait to be Graciow.

Amen^ And Amen.

mtm^m0—^mmmamm^mmmmmmmmm.mmmmm^m

SER-

SERMON XXXVII. j**-

Church, £«w-dcn^ Maj, z,

Mat, 24. 4^ 46. **4*

W7w fA*0 is a faithful and wife Servant, whom his Lord hath made Ru/er over his Honfhold y to give them Meat in due feafon i

Blejfed is that Servant-* whom his Lord, when he comet h^ fhall find fo doing.

N the Parallel place of Su Lukg upon our Saviour's Exhor- Chap. 12. tation there (as here) to Watchfulnefs Peter makes bold ve Mi>4M$. to ask him. Lord-, fpeakfft then this Parable unto w, or even to all? ver. 41. Which Qaeftion of his our Saviour an-fwers with another Queftion in the words of the Text, Who then u that faithful and wife Servant ? dec. By which he gives him and us to underftand, that although in part he meant all t others, yet efpecially * them and their SucceiTors, to whom ±. ow^, he committeth the Government of the Church: for if the ordi- * Amblof. nary Souldier muft Watch, then much more he that ftands Sen- HiUrius. tineU The text therefore, and the Auditory fuit, and in it you Cart ™ rt g ht > have thefe Four particulars.

1. Your Office. Servants ', but yet made Rulers over the Lords Houjbold.

2. Your Work and Employment, to live them Meat in due feafon*

3. Your Qualifications requifite for the difcharge of it, You muft be Faithful and Wife-, ver. 45. and fo fincere, conitant ar.d inftant about it, that the Lord-* when he comes-, may find you fo doing-, ver. 45.

4. Your Reward. Happy Men if you be fuch, and do Co y it's no lefs than BlcfTednefs h Blejfed u that Servant jvhom his Lord y when he cometh-> Jhall findfo doing* You fee I have much way to lid in a little time. 1 muft therefore make the more hafie, and view fome things only in transitu, and ftay upon nothing long, nor need I in fo Pious and Judicious an Auditory,

Kkkk 2 I

torn*

I begin with the firft, viz- their Office, which may be confi-dercd in a double reference, i. To God in that word JlSAos they are but bis Servants. 2. To his People. They are t*sn Oe^csretas, 'they are made Rulers of bit Houjhold.

1. The Governors of the Church are but Servants of Cbrift. Mofes a King in Jejburun, Deut. 33. 5. and yet but the Servant of the Lord, Jofh. 1. 1. Faithful in God's Houfe, but as a Servant, Hebr. 3. 5. Paul, not inferior to the chief eft Affiles, 2 Cor. 11. 5. and yet acknowledged himfelf to be the Servant of Jefus Cbrift, not only as a Chriftian, but as an Apoftie, Rom. 1.

Politici*. 1. 1. Though (as Ariftotle obferves) Nature makes them that have but weak parts to be Servants to Men ; yet Grace teacheth Men of greateft Gifts Graces and Places to be Servants to Cbrift, who in the Government of his Family will be fure ever to be the Lord over his own Houje, as the Apoftie fpeaks, Heb. 3. 6. whilft higheft Church-Officers but Servants, and fetoverit,not as their Houfe,but Ckrift's.

And in this^iffering from Kings and other Civil Magiftrares, that Church-Government and Governors are not Defpotical, but merely MinifteriaU h That whereas Princes K&tolkv&cIvxgi 8c KccTi%%<rictlx(ri,Ex•

Luke 2:.i6* ! erci f e Lordly Authority over their people, our Saviour's perempto-

1 Pet. 5.5. ry Interdict is vos autem non fie. In his Church he permits no (uchLording it over bis Heritage.&ioiuovos &<P-*Kos,Mattb. 20. 25,27. a Minifter and a Servant is the higheft ftile he fuf^ fers them to afpire to.

They,though Servants (Minifters of God, Rom. 13. 4.) yet are permitted to be fuch Lords, as to create Offices, and to enact Laws for all things in their Government, provided they be not againft the Law of God. And fo both are ocvfya-Eivou KTiVets, Ordinances of Man, 1 Pet. 2. 13. Here, though whilft obfer^ ving the general Rules of the Word the perfons may be defigned and chofen by Men, yet the both eredting of Offices and the enacting of Laws is the Prerogative of the fupreme Lord and Law-giver. They muft be the Ordinances of Jefus- Cbrift, which we as Servants muft adminifter, and he only as Lord inftitute. No dogmatizing for us here, Col. 2.20. The fervants of Cbrift: muft not be Lords of bis peoples Faitb •» the Lord make us helpers of their Joy, 2 Cor. 1. 24. As Church-Governours we are Servants to Cbrift, and in fome refpecls to his Church, 2 Cor. 4. 5.

Vfe. Benofthcid'oYQbigbmindtd, but fear. If God be a Mafter,

upon

upon that account he expeds Fear, Mat. i. 6* and if we be

Servants^ though we have caufe to be thankful, yet I am fure

we have none to be Proud h and yet Men's Servants often are,and

'twere well that Chrift^s" Servants never tvere. There is one

that ftiles h\mfc\^ Servus J ervomm,who ("the Apoftle tells us) ex- zThef 2.4.

alts himfelf above "Domlnus Dominantium : and therefore we ha.d

need be very wary s and the rather,

1. Becaufe as Pride is zjpiritual fin, fo it's through our corruption very fuhjed to breed in Spiritual tranfadions. Liquor full of Spirits foon Cct on a bright flame.

2. Efpecially in Novices', viocpvros Tv^&9ds, 1 Tim. 3. <5. not a Novice, left being puft up b: fall into bnh the fin and condemnation of the Devil. Whence fome colled the Devil's firft fin was his being proud of his Office. A Novice, whether in Chriftianity or in Office, either it new, ox he newly put into it, is fubjed to be proud, as the Child of his new-Coat. We had need therefore be the more careful.

3. And laftly, the rather, becaufe to be fure many will be very watchful. New things are much viewed, and Jirangers moft looked after. When Auftin and his Company came firft into England, the diredion given,to difcover whether they were the true Servants of God, or no, was to mark whether they were proud or humble. Look for the like eyes upon us now. Some have been fo quick, or rather maliciouily evil, that they could fore-fee, that in the managing of thefe affairs we would be proud, as the Devil foretold, that Job would be a Blafphemer h O that our humility, as well as Jobs Tauence, might make the Devil and fuch devilifh malice a Liar : and no better way than by knowing our place, and the Text tells us, it's to be Servants > and that place and relation tells us our duty.

That what the Scripture requires as due from our Servants Vfe 2»' to us, we owe much more to God: calls for Suhjetlion, Obedi- Ep^ ef - 6 » ence, Year, Fidelity, not with Eye-fervice, as Men-pleafers, but *?' *" with finglenefs of heartj as unto Chrift, waiting upon him to appoint you your work. Confult his Word and Providences, and fay as, All- p. 6. Lord what wilt thou have me to do ? And for diredion,aiIiftance,and acceptance in your doing of it.

And then, Becaufe 2. Servant \sbx\t opyocvov i^vyov, a ratio, nal tool in his Mailer's hand, to be ad nutum Domini, religning up our Keafon to his Wifdome, and our Will to his Commands > doing it willingly, chearfully* fully, without contradiction, or exception. Fre-

Frequently and fadly thinking of our Account, Hcb. 13. 17. which will be very g/vjf,when we have Co many befides our felvcs to reckon for, and yet moft certain, and cannot be avoided,!,**;. 15.2. Mattb. 25. 19.

And yet comforting and encouraging our felves in a faithful A&. 13.36. and joyful expectation and aflurance of a faithful and bountiful Lord's reward. From Enemies, Strangers, yea from Fellow-Servants (it may be) envy and hatred, deriiion, opposition, and the greatelt injuries and mifchiefs they can reach us ; but what's all this to our Matter's laft Euge, well done good and faithful Servant* enter into thy Mafters Joy f

Thus much of your Officers in reference to God in the word cTSAos. You are but bii Servants*

2. Secondly, Confider it in reference to his People, fo you by it are made Rulers of bu boujhold. In which words, two things: 1. The place it feifi It's fori Qi^zre-as, Rulers of the boujhold, 2. The Inftitution of it, and the invejlitu^e, or putting them into it,in the wordKocFfcp'ffEv,^ hath made or conjiitutei Ruler of his Houihold. I (hall briefly touch upon both.

1. For the Place or Station, Rulers of God's Houfhold, as he, 2 Cbron.31. 13- is called,CD'n7N DO "1UJ the Ruler of tlx Houfe of God* I confefs, the word is not here in the Original, as it is there; but

i.The Phrafe in th'ti -place implieth it Izn Q»£c/.zrdccs(ciKiTlocs)

over the Houfljold, i.e. in place of Rule and Superiority over the

Houfhold: as Gen* 41. 43. its faid, *Fbaraoh made Jtfepb

O' "12?a iHX ^3 7JJ over all ( u e. as our Engltfh rightly ex-

preffeth it, Ruler over all) the Land of Egypt, according as it's

exprtlTed, Aci.y. 10. KdJigyav oc\J\ov wys/uevov \*& Aiyvz^ov.

t . ,- 2. Other places in plain words and full titles expreis it, where i Tim. j. 17. t ,/, r rr , , / r '/

1 Thef. 5. iz. they are called "ZTPoif^lis a ur^cJS^uevoj, ny^tvoi, izricrHOTroi,

Heb. 13.7,17, words partly in Scripture, and partly in other Authors, given to

*4 Princes in Common-Wealths,to Generals & Captains in Armies,

' 10 ' 2 ' to Governors in Families '•> in all which there is an authoritative

power of Rule and Government over them that are fet under

them.They are called Rulers^nd that word commands Obedience.

Fathersj and that (peaks Authority,

Elders, and fiich a yipxrlcL, fuch * Sexatehith power.

AS. 10. Were it bur only Shepherds and Stewards (as he that is here

1 Cur. 4. r. ca |i tc | (/^S/Vs is in LuJ^e called :s, that tells that although

like the Centurion, Matth. S. p. they be under a Superior Ah*

tL\rrity y

tbority^tt as fuch, they have others under theirs. Called 0v£&£0, Mjrj^ 13. 34. but not taken for an ordinary Porter, but /?«/«/ atrienfisjZ Steward that hath the #>)•/ of all, as Ifa, 22. and yet as porters-) to let in and keep out of the Houfi of God, and from his Table. Even they who moil of ail raife up the Authority of the whole Cburcb 9 as the immediate and ririt Subject of Church-power, as totum and fink* do freely grant the Exercife of that Power in Tome things, as onlyvejledhi the Officers, and infome other things in them efpecially. But the Duty of this place, e-fpecially of this day, is not to difpute Controverfals, but to exhort and urge PraaicaU.

And therefore, in that God by this Office hath advanced you i/ft u fo high, as to fet you over his Houfhold, Be exhorted fo far to know your Place, and the dignity and worth of it, as not to be alhamed of it, nor to be babimed in the Execution of it. Take heed of fuch an height of fpirit, as to grow proud of it ; (of which by and by) but yet pray and labour for fuch a generous magnanimity of Spirit, as may in fome meafure anfwer the worth of it, and may help you with a Holy zrocggWoc, a free boldnefs of Spirit, to manage it. Great iMen expect it in their Stewards : and the great God requires it in his. This Mafcu-line Ingenuity was in Jebojhaphat in his Temple-work. It's faid, his Heart was lifted up in the wayi ef the Lord, 2 Chron. 17. 6» and Nehemiah, that unwearied and undaunted Repairer of Jerufalems rutnes, when the breaches were many, and the rubbijh that hindred their work much; the ftrength of the Labourers little, and yet decaying, and the fcorns,infolencies, and oppoGtions of Enemies very great, and yet increailng; how did he by Faith and Prayer, raife up his own Spirit, and by encouraging both Words and Actions endeavour to do as much for his Fellow-Labourers ? Chap. 4«and 6. TricubitalU Paulm, a low little Man for ftature of Body, and yet for lowlinefs of heart yet lower, in his own Eyes left titan the leafl of all Saints, Ephef. 3.8. yet there was magnum in parvo* With what an Heroick Spirit doth he carry on the work of his Miniftry ? How doth the little Man Hand as it were on Tiptoes, when the Pride and Malice of falfe Apoflles and others, would have deba-fed that Faftigium Apojiolicum, with a <5bf a£& tv\v ^ockovjocv, / magnify mine Office > Rom. 11. 13. Yours is nothing near fo high, yet whilft it is over God's Houjhold, too high to be trampled upon by the foot ef Pride ; which yet it is,and will (on pur-

pofe

pofe) be more, if Enemies once perceive that their Scorn rand opposition can b:;rk you into a degenerous Dcfpondency, whom this height of your Office mould fct above any fuch Indignities. A Luther's Courage with a Mdanttbori's Meehviefs make between them a rit temper for a right Church-Man*

Although what I have herein faid, peihaps is not enough to raifefomeof our Spirits, yet it may be to lome is too much, who will think I preach that Pride, which (out of their Charity; they fay we will pradtifr.

And therefore becaufe it is a Duty of Humiliation we are now upon, I (hall rather prefs Humility. Vfe* 2. And that as from the former Particular, becaufe by our Place

we are Servants'* fo alfo even from this, becaufe that by it we arc fet over Gods Houjhold: For, though the Station be High, yet be not high-minded, but even therefore the rather fear. Lower thy Sail, the higher the Wind is. In EzekjeTs Vifion we read the Kings were lb high that they were dreadful) Chap. i. 18. As the higher we are, the more we tremble when we lool^dorenrvard : The height and weight of your Places, though it may make an empty pragmatick fpirit Proud, yet (when well confidered) itrongly engageth them that are better advifed to be Humble^ Watchful, Fearful.

As for Inftance. Are we over Gods Houjhold ? The higher i. It's an High Flace, but withal it's a great Charge, which

istocury w ju bring at laft to a great Account, Heb. 13. 17. If we be o^s^out" Overfeers, Ads 20. 28. then (as Nehemiah contended with the with his mo- Kulers, Chap. 13.11. fo) we (hall be accountable for whatever tion. mifcarriage in our Charge is occalloned by our over-fight (As

Diogenes (truck the Mafter for the mifcarriage of his rude Scholar^. By our Offices we are made Debtors, Rom. 1. 14. And (hall wc be proud of fuch engagements } I that cannot anfoer for one of a tboufandot mine own fins, Job p. 3. How fhall I for the fins of ( it mav be) thousands that I have the Charge of?

2. The higher the Place, the more in view. (As a blemifh in the Face, in the Eye molt vifible). Our Saviour told his Apo-itles, that they were as a City that Ufe$ on an Hill, fet high i but therefore could not be hid, Mat 5. 14. We may be fure to have many Eyes upon us and, it's to be feared, too many of them evil enough, and what care (then) need we have that our Na~ bjdnefs be not difcovered in this our afcent to God's Altar ? Exod. 20. 26>

3. The

3. The higher the place? t\\z lower and heavier the F^//, if we tread awry: And no Precipice fo dangerous, as when Satan prevails with us to call: our felves down from the Pinacle of the Mat. 4. < & Temple. The inftances of Korah (in the Law) and of Judas (in the Goffel) and 6f many others fince, fay plainly > that, as God in a way of Judgment] begins at the Temple, Ezek. 9. 6. Co none heavier than fuch as have been infli6ted on evil Church-Men. And juftly : For of them it's efpeciaJIy ipoken, the Servant that hgo'wetb his Mafter* s Will, and doeth it not, S&pn* crSou ttoMcScs, jhaUbe beaten with many firipes, Luke 12.47.

And therefore, if the higher my Place is, .the greater is my Charge and Account, the more Eyes upon me, and the more defperate will be my downfal, How (hould this pricj^ the blad-. der of my fwelling Pride ? How mould it compofe our Spirits to an humble, meek, awful> and watchful frame in all our Walkings, and efpecially in our Church-Adminiftrations ? When Chrijt the Matter of the Houfe was Meel^and Lowly, how mould Mat. u. z 9 . •we learn of him, who are but Servants, and at beft but Stewards, fet over the Houfe, but not to be on the Houfe-top , pre-fently in Paflion when at any time we are croffed > St* Paul teacheth us a better Leffon i The Servant of the Lord muft not ftrive, but be gentle unto all Men, apt to Teach, Patient, iv zr^.-6*rifli Tsra^uovTo. avnStocnGeyuivas , 2 Tim. 2. 24, 25. Let not this Superiority be corrupted into a proud Supercilioufnefs. Some fay it will ruine us. I hope they will prove falfe ?ro~ phet% \ I am not in telling you that it will very ill befeem us* For,

In the third place, This Height in being over God's Houjholdyfe 3. calls upon us (as I faid before) not to be afhamed of the Office, fo not to be zjhame to it* But as we are herein much Dignified, To to wall^ worthy of this high and holy Calling, and to labour to be as much above others in Grace, as we are in Place* Is de nobis omnibus judicet, qui omnibus melior, was once the Vote of the People in the choice of their Cenfsr. Think that it's the VaUrUnut. expectation of our People in each Paftor,or other Church-Governor and Cenfors* This ^TrKsn^im, this Supervijorffjip of ours in the name and nature of it, fpeaks more of Care and Labour, It Wl n y e # than of Honour and Preferment* And therefore let it be out flame* Mat. labour and care with Paul, to magnifie our Office, as in a vigo- 7.3> 4j ?• rous aflerting it againft fuch as oppofeit, fo in cafting Beauty and Glory upon it in our holy, juft, wife, grave, and faithful Ma-

L111 nagement

nagement of it. The Law admitted of no Bkmijhes in their Pri.jls, Lev. 21. 17, 18. &c. And would it not look very ill-favoured, to fee groiTcr Deformities in the GojpePs Minifters ? But what a fweet Note is that of Paul's, 1 Thef. 2. 10. Te are Witmffes, and God alfo, CbS Men itj SiHoufa iy oc/jJ^qs, bow bulily, and jttftly, and unblamably we bebavtd our feIves among you that believe, \, that was for a Paul, for a Scholar of the higheft Form, who (as Cbryfoftom faith of him) as for his Divine Contemplayons was iv i^.vo?s <xv0p6)7ros, fo in regard of his heavenly Converfation e*sn Tvis yvis ccy^iKos, Yea,and for us too to afpire unto, and labour after, that our Abilities, Graces, Carriages, may in fome meafure, if not anfwer, yet fait with our Offices , that when the one is high, the other may not be low > in the one, over others, and in the other under all, I fay no more, but with Solomon, the Way of Life is above to the Wife-, that he may depart from Hell beneath, Prov. 15. 24. The Lord help us in this* kind, both to be Wije our felves, and to be a means of making others alfo Wife to Salvation,

2. Having thus conildered your place, Servants ? and yet Rulers over Ged's Houjhold: We come fecondly, to take notice of the Inftitution of it, and your lnveftiture in it, and both held out in the fame word ¥Lani$vmv, whom the Lord hath made Ruler over his Houfljold, Quern conftituit ; A word in the figniricati-on and ufe of it holding forth an Inftitution, and accordingly here fignifieth Chrift's Inftituting the Office, and Conflicting the Mark 13. 34, Perfon i as here being compared to a Mailer takjng a far Journey, and in his abfence appointing, 1. That one of his Servants (hall be in his place. And, 2. Chuilng whom of them he pleafeth to look to the Houfe, and to be over the reft of the Family. The Inftitution of the place, and choke of the Perfon being both at the Matter's appointment, and both neceiTary, that that Servant may take it upon him, and ad in it with Warrant and Authority ', which holds here likewife, but only that the former (the Inftitution of the Offite) is immediately and only from our Lord and Mailer: But the latter, viz. The calling and putting of fit Gal. 1.1. Perfons into it, though in extraordinary Functions, as of Apo-Heb.j.iiii,?. files and Prophets, &c. that alfo belongs to God * yet in ours Acb--1-4. 13. of Minifters and Elders, and fuch like, which are ordinary, he fir -i« f* admits of an intermediate Call of the Church : But yet fo ac-

cording to general Rules prefcribed by God, as that we may fay, that both Places and Perfons are Appointed of God, and

that

that fo Jtafib wzj^ them 'Rulers over bis Houjhold.

Which I earneftly deflre, that all of you, who take upon y& you this Office, do needfully take notice of, that (for your Encouragement whilft you are at your Work, and for your comfort when you are to give up your AccounO you be groundedly allured that your Office is of God, and your Call to it, by God'-, that in both refpe&s, whether you be Minifiers, or other Elders^ it is God that hath made you Rulers over his Houfhold.

1. For us that are Preacher /, that our Office is of God, I hope we are not in doubt, nor to feekfof proof of. No. As long as we underftand and remember what the Apoftle faith, Epbef, 4. 11, 12. it) flcuTos 'i&ciOc-, Sec. And he gave fome Apojlles, fome Prophets, feme EvangelijU, fome Paftors and Teachers, for the perfecting of the Saints, for the JVorj^ of the Minijfay, Sco No So-ciniau, or other Seftarian, will ever make us call it in Queftion.

You that are aflifting Elders, have had your Place and Employment formerly decried, and to this very day queftioned, as for a long time forgotten in the Churchy nor fo fully and clearly held out in the Words and therefore as the Man, in whom the evil Spirit was,faid, Paul I tytotp, and Apollos I know, hut who are ye ? Adrs 19. 15. So fome almotf out of a like evil Spirit are ready to fay, Pajhrs I acknowledge and Teachers I allow, but who are ye .? And therefore you have the more need to be fully grounded in this main Point, that your Office is not only Permitted and Allowed, but directly Inftituted by Jefus Chrijh For whatever others hold, I for my own part mud freely profefs my Thoughts, that if by your Place you have, as Officers of the Church, a (hare and Intereft in the Government and Cenfurcs of the Church, in ordaining Ministers, admitting Members, and in cafting out and Excommunicating fcandalous Offenders , things all ot them fo material and elTen-tial to Church-Communion, and fo purely Ecclefiaftical, nothing lefs than a Jus Vivinum, and a true and proper Injlitution of Jefus Chrifl, will groundedly Warrant you to take upon you fuch an Office, and to manage fuch an Employment. Nothing is to be at the Matter of the Houfe his Appointment, if the great Officer and their chief Employments, upon which all the Government and Welfare of the whole Family depend, be not. Neither the Time, nor the Duty in hand will permit at pre-fent, a clearing of your Title : But it doth call upon me to call upon you to get it cleared in your own Confcienas. The

LIII2 Priefts,

SERM. XXX VIL

Priefts, the Children of Hobajab,- who out of Ambition had married into Barzillais (lock, and would be called by b'n Name*, when they fought their Regijier^nd it could not befound in Aaron '/ Genealogy , they were, as polluted, put from the Priefthood, Nehem. 7. <53,64. Andlcftfucha Non eft inventus be returned, you have great need to fearch the Scriptures, the Rolls and Regifters in which all fuch of God's Charters and Commiflions are recorded > and if in 1 Cor. 12. 28. in that KuSepvwcefs, Governments, you can diftindtly fpel] your Ruling- Power, you have in the beginning of that Verfe Gocl's tOefo, God hath fa in hi* Church, and that fpeaks plainly an Inftitutions or if in 1 Tim. 5. 17. you can truly and fatisfactorily make out Elders that Rule well to be diftindr, both Perfons and Officers, from them that labour in the Word and DoBrine, you have that which your Faith and Practice may fafely build upon from that place, in which God provides for their Honour and Maintenance, and that in a Church-way, which he would not do, if they were our Creatures, and not his own Ordinances : for how mould we dare to think what I am (though in way of abhorrency) afraid to utter, that our heavenly F atber fhould keep our Baftards} Thus, make fure in the flrft place, th^t your Calling and Office be of God,

2. And as fure that_v<?«r particular calling to it be from God alfo\ that he made the Seat, and then Cct you in it, that you did not Jer, 2*.11.' run before you werefent, that neither greedy dellre of gain in Minifters, or a bufy pragmaticalnefs, or a tickling Itch after applaufe and domination, to be accounted fome great doe-littles, do prick on them or other Elders, but that God, after he had in fome meafure fitted them, hath inwardly inclined them and brought them to PauVs to < zt£$0u < uov, Rom* I. 15. Or in cafe of a Mofes, Jeremiah's, and Ezekjels averfenefs, either fome overpowering work of God's upon our Spirit, or over-ruling providence in our way hath thruft us out to be Labourers in ha Harveft, M atth. 9. 3$. and the wan:s of our Brethren have with Afts 16 9. tnc Man of Macedonia to Paul cried to us, Come and help i the vote and million of fome, and the welcom reception and giving cf the ? ight hand of fellowjhip from others, havedrawu us ab-in-terjarcinulas, as once Saul, (though in another fence than he was) to be Rulers of bti People*

In this Exhortation, I am the more ferious ; 1. As on the one fide, becaufe of our very uncomfortable walking in this way, if we halt in this particular. It's error in

fundamento

fundamento, a fault in the firfl Concottion* Were it no more than an unletled hehtancy, or a fcrupulous doubtfulnefs of our Minds, that either the Calling it felf is not of God, or that we are not called to it by God* it will be like Gravel in a firait Shoe, will pinch, and make us tread very gently, and tenderly, when we walk fair and eafily in eveneft ways '<% but will make us bah quite down, and give out wholly, when we are put to it in rough and hard ways '•> will make us fall (hort of that 'sra^Wot or free boldnels, which is requifite for the through carrying on <?>f our work. When we feem to have themoft afliftance from God, and leaft oppofition from Man, yet ^ei tu'v^ov hvou, the Man that hath fome inward defedt, is faint within, by the warmeft Fire, and in the chearieft Sun-mine: as the Man, though at a marriage-Feaft, yet when he could not anfwer that quefti-on, Friend how camefl thou in hither^ is faid to be left Speeehleft, Matth, 22. 12. But fuppofe, at fome fpecial times, and in fome heavy pull, and great (trait of our employment, God mould feem to frown, and the World and Devil mould indeed rage (as the former we may often deferve, and the latter we may be fure of) what chear is like to be then, if as it was with Elijah, now in a Wildernefs, and (as many think) out of his w;y, the Angel again and again haunt him, and ask, but what doji thou here Elijah? 1 King. ip. 9, 13. If in fuch aft raitour own Conferences gagg us, and fuch mifgiving thoughts rife up within us, I fearmy rvorkjs not thewor\of God, or, that 1 am not the workman appointed to it by God > andfo, though Mm blame me, yet God doth not thankjne ; though they unjuftly oppofe me, yet he may moft juftly defert me with a quit requifwit h£c ? who required thefe things ? or at leaft, of your hands} The difcouragement Ife. r. 12. and defpondency of mind in this cafe would be very great, and the Event hath fometimes proved very dreadful, but not more difheartning,

2. Than on the other fide, the Confcience and clear Evidence that our errand is from God, and that he hath fent us on it, will bz encouraging and ftrengthning, and as good as Elijah's rlrft and fecond Bait, with him to walk, though it be in a Wildernefs , many a hot Summers-day, and cold Winters night, till we come to the Mount of God, If it be a way of the Lord, it's Strength to the upright, Prov. 10. 2p. and if I be called by him to it, my Call is my Comfort, my CommiJJion my Warrant, which therefore Jeremiah (Chap. 17. itf.Sc 20. 7.) Amos (Chap. 7.14)

and

and our Blejfed Saviour ,and his bleffed Apoftle Paul, had often

John 7. 29. recourfe to, and ilill held out and pleaded againft all Objections

GaJ.i. r. and Oppofitions. For who hath more Authority in the Houfe,

&iy Vr^'io thzn the Lord of the Houjhold? And if he have appointed and

employed me, what hath any Enemy or ftranger, yea or fellow*

Servant to do to oppofs or hinder me ? When I can without wrong

make ufe of the Apoftle's plea, whether it he right in the fight of

God, to hearken unto you more than unto God, judgye, Adis 4.

1 P. it's a Back, of Steel to my Bow, and a full Gale in my Sail,

ftrongly engageth the heart

To be ready and earneft to do our utmofl in our Duty. It was before the Lord that chtf'eme, faith David, when he danced before \6 ~9.' 4 ' the ^ r K with all his might, and he would therefore be more vile, though fovile already in MichaPs Eyef,that Jhe defpifedhim. 'the Lien hath roared, who will not fear ? The Lord hath fpohen, who can but Prophefy } Amos 3. 8. We cannot but fpeah^, Ad". 4.20. ctvctyKi ^uoi e^iVaTai, a necejftiy is laid upon me, and woe unto me if 1 preach net theGofpel, 1 Cor. p. \6< It engageth andencou-rageth the Heart to duty.

And in doing of it, to expett and wait for God's Mercy* If I be fure that my work^ he God's, and that he hath called me to it,I dare not but fo far honour him, as notwithstanding all difcou-ragements to trufi him, and confidently to rely upon him for Acceptance: For if in both my Place and Implo}ment I be his, in accepting of me, he owns himfelfi elfe I may fay, Lord thou haft deceived me , Jer. 20.7. Afpfiance, which other Maflers are wont to afford their Servants in their work, and our be ft Mafter is not wont to be worfe in this kind to his Servants in theirs, who never fujferedhis Servants to do his worthy their own flrength, but full: befpeaks Gideon's might, Judg. 6. 12. and then v. 14. bids him go out in it, and promifeth he fhall fave Jfrael by it. Which adds a third thing,

BUffing. Common Adultrefies ufe not to he fruitful, and fo Ba-ftard Ordinances are barren '•> but as we love our own, fo God, who ' hath morecaufe, ufeth to/oz^and blefs what's^. Whenlfaac fends Jacob to Padan-Aram, he blelfeth him, Gen* 28. 1,2.7. e. he prayed for it : but our Matter, when he fendeth us, he fb blejjetb, that he bellows it. Eecaufe thefalfe Prophets ran on their own heads, they therefore went on a bootlejs ernand. Ifent them not, therefore they fhall net profit this People at all, Jer. 23. 32. but had thy flood in my Counfel, they JhouId have converted my

People,

^People-, v, 22. How do we go amain-, when we have thtWind as well as theTide with us ? the Gafc 0/ Heaven, as well as the current Stream of our Bretbrens votes and defires ?

JLeward.For whatever Aij# may do^yetGodnever fujfered bhServants to ferve him gmw.The fame vertuomWoman that fether Servants their Task, gives them alfo their portion of Meat^ Prov. 31.13, 14> 15. and tb at God which fets yon on work^ , will be fur e Mr. Moor of to pay you your wages. For the outward Man, Gainers many of Norv > tc b> you cannot be, and it's well that it is fo > and you might fcape well, if you were but gainers in the fenfe of that PhraCe, AH. 27. 21. where Paul fpeaks of gainingbarm and /ofs, that is, in preventing and avoiding it. Injuries and Lojfcs may be all our gains from Men : but tbere will be nothing loft by what we lofi for Gs*/ f when we come to our laft reckoning. When God lends us of his errand, he bids us indeed be fledfaft and unmoveablc y always abounding in the wor\ of the Lords but for our encouragement withal, he tells us, that our Labour Jhall not be in vain in the Lord } 1 Cor. 15. 58.

[What follows was prepared, but not Preached.]

SER-

SERMON XXXVIII.

Mat, 24. 45, 46.

Who then is a faithful and wife Servant 7 whom his Lord hath made Ru/er over his Houfhold^ to give them lAeat in due feafon ?

Blejfedis that Servant^ whom his Lord, when he cometh, pall find fo doing,

lit that Reward is the laft part of my Text. We are before that to coniider of our Wor\.

2 Worh % And that is the 2di Which (having difpatched our

Office, Servants, and yet made Rulers over God's Houfhold) we come (o in thofe words, ?S Siflov&t ocvhTs Thv T££<£h v iv KOLi^Ct). It's to give them their Food in due feafon,

i. I will not infiftupon that, which yet fomeobferve from the word tft/^ovot/, that it's a giving^ and not a felling of this Food to the Houjhold. Cbrifi once whip Buyers and Sellers out of the 'Temple : but after-ages complained much that they were gotten in again. This Food for the Houfhold is the Matters Pro* viiion, and only put into the Stewards hands for his Houfholds ufe. All rhy Grace, Wifdom, Ability to difpenfe the Word and other Ordinances, to govern the Church, &c. are God's Gifts*) which he never betrulted thee with to enjoy, or make a Mercat or for thy Jelf thine own gain or applaufe, but for the Glory of thy Majier, and the fervice of hvs Spoufe : and therefore although the Labourer be worthy of h'a hire, Luke io. 7. yet neither be thou on the one fide ever fo mercenary, as to account thy maintenance fuch an hire of thy Labour as which thou aimeft at, and putted off the Ordinances of God for: No, in this fence freely thou haft received, and therefore freely give*

Mr. 10. 8. Nor let the People be ever fo mean as to think, when they

have paid their Pittance they have bought you for Slaves * and like good Ch ipmen have made a fair purcbafe of the Word, and

the

the reft 0/ God*s Ordinances, which they hereupon claim as their due, and in cafe, though by their own default, they come (hort of, you (hall fall (hort of yours. But how unworthy are fuch bafe Simoniacal cbafferings of thee, as thou art either a Mmifter, or Cbriftian ? fomething akin to Ju-das felling, and the Jews buying of Chrift for thirty pieces of Silver : and a goodly price, wherewith I was prijed at of them, faith the Lord, Zecb. 11. 13. The Apoftle would lift us up to higher thoughts, when he calls the Church Officers maintenance, not Wages but Honour, 1 Tim. 5. 17. to be freely honorably allowed, not as a recompenfe of their Labour, but as an honorable teftimonyof our loveaud refpedr, not as the price of the Gofpel, and all that either we mean to give for it y or the Mini-fters (hould lool^at in difpenfing of it, Theres's much more that God expeevts for it from the People, and which his Minifters (hould look at in their administrations of it. They are firft <Picf { 6voa } togive the Houjhold their Food in due Seafon.

2. The fecond thing obfervable is, what they are to give,ex-preffcd in the word T^acpyv, their Food and Nourifhment, by which Hierom means Cibaria doUrinarum: others,verbi & Sacra-mentorumpabulum, the facred Food of the Word and Sacraments •, iiOt excluding either the wholfom PhyGck of Church" Cenfures, for it's Phyfick as well a Food, which we pray for, when we begg our daily Bread, Matth. 6. 11. or the due administration of any other of the parts of Church-Government, fcr as Chrift is oi/xccivet feeds whilft he rules, Matth. 2. 6* (Kings are isoi^ivis A<x<£v) fo we may properly be faid to Feed, by Governing as well as Teaching. In reference to both which, Paul in his charge to the Ejders of Ephefus calls upon them zroifiouvetv tmv imXwi&v ttS eiS,to feed the Church of God, Ad. 20. 28. That's their r tas\ Ji nor can you conceive otherwife, if you consider,

1. Either the Mafter of the Houfe bit Royal Bounty. He would not have his ¥zmi\y ft arved, and therefore takes order that they (hall be fed. In our Fathers Houfe there 's Bread enough , Luke 15.17.

2. Or his Servant's Office and Duty. They are elfewhere (tiled Shepherds > and a Payor's work is to feed the Floch^ Zecb* 11. 7. Nurfes\ and they fuckle and cherijh their Children, 1 Thef. 2. 7. in the place of Luke parallel to the Text oinovd/xoi, Stewards, whofe whole work both here and there is fummed up in

M m m m this

SERM. XXXVIIL

this comprehenfive expreflion of giving Food to the whole Family. And for your quickning herein, the Application of this

Vfe* !• Proclaims the People of God their great need, even greater of

thefe Spiritual fuppliesVhan any can have of thofe corporal, the fainting-Soul (landing in more need to be plied with Promifes and Incouragements, than the fwooning Man with Cordials -•> the carelefs and foul Sinner, of 'threats and Admonitions, than the foul difeafed Body of jbonger Purges, and the obfiinate Sinner more to be call out, than the gangrened Member to be cut off : all of us as much and more ot this Spiritual Food, than any, than all of us do of our Natural-Food, and Job called that neceffaryfood, Job. 23. 12. and therefore no wonder if Paul fa id, a necefjity U laid upon me, and too unto me if I Preach not the Gofptl, 1 Cor. p. 16. God and Nature hnot wanting to thee in ne-cejjaries : Let not Grace fuffer thee r& be wanting to thy charge in their necefities* Chrift was willing to bleed, that of his Flejh and Blond he might make the Provisions, wilt not thou be willing to be at the Coft, though it be of thy Sweat, to fet them on the Board} Let thy People's hungring defires befpeak thy pity. It was one of the faddeft Notes in the Church's Lamentations^ that the Children asked Bread, and there was none to breaks it to them, Lament. 4. 4. Or fhould their Defires befilent,yet let their Wants cry for thy CompaJJion.Cogita de cibo & potu animalium lucrum, faith Bernard, namefnriunt, & nonpetunts they oft are Hungry, and yet fo weal^, fullen, or (hamefaced, that they will noty or cannot askj nay (which is worfe) 'media languent, & ta-mennon tjuriunt, they too oft are half famifhed, and yet are not an hungry, are ready to die, not fo much for want of Food, as of a Stomach , as it is with too many of our Flock at this day. And therefore Cin this cafe, if in any) if there be any Confolation in Chrift, if any Comfort of Love, if any fellowship of the Spirit, if any Bowels and Mercies, let our Bowels earn over them* Starved Souls will be frightful Ghofts to us, when they and we at lafi (hail iland together to give up our account, and to receive our doom. Let this make us think of our charge and mind our work, It is to give Food to God's Houjhold.

Vfe 2. Which calls for a fecond part of our care, that it be indeed

TgjQ^nouriJhing-Food, that we give them. If they as\Bread, give them not a Stones or if Fifij, let it not be a Serpent, (Matth. 7. 9, 10.) in hard and haihh ufages.

It's

,

It's Foed, not the Poyfon of Herefies and corrupt Dodrrines, or deftru&ive Adminiftrations.Your Power is given to Edification, i Como. S 4 and not to VtftruUion-

It's T£0<$ii, folid nourifliing Food, not the Froth of Airy Notions, or our fine-fpun high-flown Speculations, not the Trafti, Hay and Stubble of our own Fancies, Humors, Palfions, no nor the rareft Flowers of our great Readings and curious Elegancies. The Sheep of CbrijFs Pafture ufe to feed on more wholfom Herbs, whiltt they let fuch Flowers ftand by. The Word is the immortal Seed, that begets ut ', i Pet. 1.23. (Thefe too dilute to be prolifical,as he of the Philofopher's Books, animum non d ant,qui a non babent) and the fincere Mil]^ Chap. 2. v. 2. to nourijb us. From thefe we can fuck nothing but Wind, which makes us faell, and that's all. What's the Chaff to the Wheat} Jer. 23.28. It's T£j<$H,cifio$, the folid nourishing Bread of Life, and therefore away with all fuch Kicbfhaws.

3. The third thing obfervable in this fecond part is, that what Matthew here calls T^cpviv, their Food, Lu^e in the paral. lei place, calls <rJfoiA.tfgj.ov,demenfum, their portion of Meat, which Agur phrafeth (though in another fence, >pn BIT? (Frov. 30. 80 Food convenient for me. The fame Vifpenfation will not either for kind or meafure fute all. There are in God's Family young Babes as well as grown Men. Some fick and weak, o-thers healthy and ftrong, fome fick of lighter Fevers, others of more putrid, it may be Hefiical or Malignant. That which will feed the Child wi\\ pi& the Man: and what's Food to him that's healthy , may be poyfon to the Sicl^ : and that which will heal a Whitlow, will not cure a Gangrene : As therefore God in his greater Houfe of the World, £ath fuch both fiore zn&cboife, that heanfwers the want and defire of every living thing, Pfal. 14.5. 15. So this Prefence-Chamber of his Church he hath fo fully fitted and furnimed, that in his Word,Sacraments,Cenfures^ and other Adminifhations, his Mmnah is an fiver able to every Palat : he hath a fit Medicine for every Malady ; both a IWand a P^ 0/ Minna in his^r^. But now to know which of them to ufe, and to whom. This opGoTo^uioe, this right dividing of the Word of Truth, 2 Tim. 2. 15. fo as the proud Sinner may not prefume, nor the fainting Chrifiian droop, the right Administration of the Keys, that no falfe Pretender, notwithstanding his greateft (hews, may be let in, nor the weakefi Believer, notwithstanding his many weakneffes, kept out, thaj we do not on

M m m m 2 the

SERM. XXXIX.

the one hand^in too rigorous a way kill a fly on our Brothers Forehead with a Beetle-, nor on theother,through ignorance, in advertency y Intereft or the like, blow whole a corrupt Ulcer a little skjnned over. This is one of the hardtjl pieces of our workj* hie labor, hue opus,& ris 7TpJi TocuTa > Lord who h Sufficient for thefe things ? 2 Cor. 2. 16. This would call for in Minifters a more diligent infpe&ion into, and Knowledge of the flate of our F/0ci^(Prov. 27. 23.) than I fear we have any of us attained to, or many of us endeavoured after > which we had need this day to be greatly humbled for our want"8c negledfc of. This requires all the qualifications, which Chrift here mentioned!, of Faithfulnefs, Wisdom, Sincerity, Conftancy, Infiancy, which(I faid) are contained in the third part of the Text, fo worthy to be fought, and yet fo hard to be found, if all of you mould be likefome of us, that in both refpe&s Chrifl may here ask the queflion, \Vho vs that Faithful and Wife Servant, whom his Lordjhall make Ruler over his Houjhold, to give them their Food, or due portion of Meat ,in due feafon ?

4. Which laft words,iv KociqoZ in feafon, is the fourth particular in this fecond part of the Text.

Food is to be given, and that in a fit proportion, and alfo in a fit Seafon. It's fo with orderly Men , and in welU ordered Families, Ecclef. 10. 17; and God would not have hti Houfe worje ordered. The wife Thyfician as he weighs theDofe he gives, fo he calculates the time in which he (hould moft^-fonablygiveit. It's the Wifdom of God^s Governor of the World, that as he fatisfieth the defires of his Creatures in giving them their Food; Co, that it is in due feafon, Pfal. 145. 15. and accordingly as the Lawgiver of his Church you (hall obferve how punctual he is in the Law to require his Ordinances to be ob-ferved, but in their feafon, Exod. 13. 10. Levit. 23. 4. Numb. 9. 3,7,13 &28.2.Heisnow no whit Ids careful of it in thedifpenfa-on of the Gofpel.'EUK(Xipo)s ocKctlptes, is the Apojhlieal Precept, 2 Tim. 4. 2. Be infant injeafin : He adds indeed, and out offea-Eszl*. fontoo, though that is out in fome Copies: but if you take it in, you mud underftand it of that which the wifdom of the FUJh accounts out offeafon,i& that it will not (land now with the Mi* nifters profit, or the peoples occalions or humors. For other-wife it's the both faithfulnefs and wifdom of Minijhrs and other Church- Officers heedfully and watchfully to watch and catchall fitteft oportunitks, in which they may acj mo{lfeafonably\

1. Hard

1

1. Hard to be hit on, and therefore the more carefully to be heeded. MuchgW/0/r 1 becaufe the opportunity i> ilipt : becaufe to every purpofe there is a time and judgment■> therefore the mifiry of Man is great upon him, Ecclef. 8. 6*

• 2. Moft Succefsful ufually, if obferved* The thing is then Beautiful, Ecclef. 3. 11. and therefore taking : upon the Wheels then* and therefore goeth on fmoothly. I am no Arminian^o make the Efficacy of Grace to confift in Moral perfaafions applied tempore & modo congruis, in the fitnefs and feafonablenefs of fuch Applications, No : I know that God to (hew the freenefs and prevailing Efficacy of his Grace, fometimes works it (as in Paul and others;) when the Sinner is moft indifpofed,as Chrifl the Phyfician came when the World was moft Corrupted s who, otherwise than other Phyficians, can to purpofe give Phyfick in the height of a Fir, as he cured Simons Wife's Mother, In dftu Febris* in the very Paroxifm of her Difeafe. Nullum tempus occurit TLegi.

SERMON XXXIX.

I. Sermon Pieacht at St. Maries, Maj

Phil, i. 2F.

For to me to live is Chrijl^ and to die is gain.

According as our Nature is, Co proportionably is our Life and Practice. It is fo with us, as we are Mens and fo it (hould be with us, as we are Chriftians. As fuch, in my former Text lately handled, Peter told us that our Nature is Divines and Paul telleth us here, that his Life is 2 Per. 1.4.. fuch : To me to live is Chrift, and fo to die is gain. When Chrift firit is cur Life, then even Death at laft proves our advantage. In the two following Verfes, the Apoftle telleth us, he is in a ftrait between two, and knew not which of them to chufe. Happy ftrait / Not fuch an one as David was in, 2 Sam* 24. 14. when he was to chute which of three Evils, but of two Good things, and both fo Good, that he knew not which to make choice of. Such a proffer whether to live or die to a condemned Malefactor would not be accounted a Strait, but an happy Enlargement) when all his hopes are in Life, and he hath no

slTurance.

aflurance of any Good after Death > Skin for Skin, and all he

Job 2.4. would give for bis Life* Indeed iuch an Option (whether of Life

5j x *• I7 ' or Death) was once by God tendn d to Adam-, and by Mofes and

ej . 30 Jeremiah afterward to Ifraelt and Death was by them unhap-

Jer. n. 8. pily made choice of, not asfometimes * it is out of prcfent an-

*Jer. 8. 3. guifh and wearinefs of Life, but from defperate preferring of

Luft to Life, and a carelcfs, if not wilful Ignorance or non-at-

tendance of what Death and its confequcnts come to. But

Paul's both Cafe and Temper here was far better. Becaufc

Death would have been his own gain , fo he could willingly

have made choice of it : But becaufe his Life would be Chrift's

and the Church's advantage (which he mufl prefer before him-

felf, and therefore deny himfJf rather than them) fo '•> as Chrift,

Mat. 16. 59, when Nature (imply would have dtfired Life, out of Obedience

4 l « to his Father, chofe De:<th> fo, on the contrary (but from the

fame Spirit J the Apoftle Mortem hihet in defiderio, vitam in

patientia. When Self-intereft would have made choice oi Deaths

Chrift's Intereft makes him chufe Life, And happy he, that he

might fo well do either, feeing to him to live was Chrifi, and to

Cdfofn, Bjsa, ^le was gain* Chrift, (as. other Interpreters and Tranflators

' a a ?' u render it J being to him both in Life and Death advantage*

This latter reading Calvin preferreth, as containing a lefs forced

Senfe, and a more full Dodrrine, and beft agreeing with the

words foregoing in the precedent Verfe, in which the Apoftle

indtfftrens Jibi expreffed himfelf confident , that Chrift fhould he magnified in him y

tfft'SSin&*}**<> and that he was indifferent whether by Life or Death, becaufe

tffirmst »»** ( as } le ac ]deth in this Verfejboth in Life and Death Chrift would be

Turcoman & a * n *° him. Which not only Beza^nd Bullinger^nd Hemmingius

chrijiumha- follow, but alfo fome of the Popifh Expofitors, taking leave to

bens tttrumfu* forfake their own vulgar Interpreter. For my part with Zanchy-,

hero ttfonit. an j p ; y^ J/or) anc j tne joynt concurrence of Antiquity, I take

leave in this to follow rhe old Interpreter, and our laft Tranfla-tion \ which I do not find clog'd with the fore-objected Inconveniences.

The Doflrine contained in the words thus read being full, as we (hall afterwaids fee in the handling of them, the Senfe no-thing forced (as was Objected) but cafle, and obvious, and exactly agreeable to the words as^hey are placed in the Gree^ without the Imfhc-r Tranfpofition of them, and Addition of fome not ex pre fled in tht*Onginal Text, which the other reading is incumbrtd with.

And

MS

on P hi L. 1. 11. 651

And laftly for the Coherence, much more agreeable to the See zanchy £5* words foregoing, to which they relate, as appears by the caufal Pt f cat9rr » b~ 7b, for. And they are not thofe, ver. ip. For I hriorp that this cum% /ball turn to my Salvation: But thofe immediately preceding (vemo.) Chrift jhall be magnified in my Body } whether it be by c.a Lapide. Life or by Death: For to me to live is Chrift, and to die U gain* In which words he giveth an account, how Chrift would be glorified both in his Life and Death, as Aquinas obferveth, \ht°ft*? dtt .l uo -two parts of the Text anfwering the two Expreflions in the end 7a t ur chr$l of the two foregoing Verfes, To me to live u Chrift', that is, i£pery>it*m\>el I live, the aim and bufinefs of my whole Life (hall be to promote Mortem. his Honour and Service, and fo he (hall be glorified by my life, M mn - "*be. this exprefly : The other Pifcator thinks more impliedly, I con- ^mors^rtC'* ceive exprefly enough: Thus> If I die a Martyr in his Caufe, net ad magni-he wiJl be as much if not more magnified by my Death, and foficentiam far he will be a Gainer, and my felf alfo to boot, for then I (hall 2^'' • be with Chrift, which is ttoMcS /u^AAov Kp§<r<rov, much more Iq^]' m better, even beft of all.

And fo in the words of the Text (fpoken by Paul, both as an Apoftle, and as a Believer) we have thefe two Obferva-bles, 1. A good days Work. 2. A good evenings Wages and nights Reft, The Work and Bufinefs of a true Chriftian's Life, and the Rippinefe of his Death, the one is Chrift, the other is Gain : For to me to live U Chrift, and to die is gain.

The firft then is this, That Chrift is a true Chriftian's Life : jy 0 ^ u or rather in the words of the Text, To a true Believer to Live is Chrift : For fo Zanchy obferves, that the Apoftle doth not fay, Chrift is his Life, as the efficient caufe of it, but Jpfkm vi-vere, his very Life was Chrift, as the Final caufe of it, the whole that he did and aimed at in it. So that Chrift«s not the Sub-;V#of the Propofition, as Calvin and Beza would have it, but the Predicate, fo that whatever he either projected or adted, Chrift might be predicated of it, it had fheSignature of Chsift, fomething of Chrift, as the Principle or ErTedt, End or Object of it was ftamped and found upon it > But herein I lift not to be over-curious. Take it (if you pkafe) according to the former Expreflion as. more plain, Chrift u a Chriftian's Life. But that you may know in what Syfe it's here meant, Chrift may be faid to be a Chriftian's Life two ways :

1. On drift's part, as he is the Effidens , Procreans, and

Confervans, the Author and Preferver of a Chriftian's Life even

i Natural,

r

A<fcsi7.28. Natural, John 1. 3,4. but cfpecially Spiritual and Eternal, who is both the Way, the Traffc, and the Life, John 14.6. But this is not here intended, though in the profecution of this Point we (hall have occafion to make ufe of it.

2. Butfecondly, On the Chiiilian's part, Chrift is his Life, in that he deflreth and endeavoureth to make him fo y that although he live in the Flejh, (as he fpeaks in the following Verfe) yet heJiveth not to the Fk(h,but to Chrift. His Natural Life he looks at as a Mercy,as in which he hath opportunities and advantages to honour and ferve God, and to do Good to himfelf and others : Otherwife to live , only to live, though it be with eafe, content, and pleafure, it's not worth the while, as that which Beafts as much, it may be more than we, attain to*, but if (as oftentimes it falls out with many) which we lee (as we are wont to fay) labouring for Life in Penury and Infamy with bodily Pains and Sicknefs , and inward Horror and Anguifh, Death hath by many been defired, rather than fuch a Life; It Jer. 8. 3. is Vitaminime vitalis : But tc £*jv XP l ^-> the Li/?, that Vital Job. 3.11,20, Life which a Chriftian (as fuch) cfctues to live, without vhich 11V&7 1?" a ^ au > t ^ ou &h otherwife never fo lively, is deadrvhilfi he liveth> iKings'i^.V is Chrift only.

Jonah 4.3. But how and in what refpedts doth a Chriftian thus make

Chrift his Life ?

i.Firft as the vital Principle from which he a&eth:For that life is in every living Creature, and fo Chrift is to every living Chriftian. Paul liveth, but not fo much he as Chrift in him, becaufe he in and from Chrift > as Dionyfw Ateop. makes it the top of the Souls perfection in Praying, Working, Suffering, Totius 20 ' pafiive quant aftive fe habere : The life which I now ftve^ I live Rom r. 17. by the Faith of tfje Sen of God, Gal. 2.20. It's a Life of Faith, We live moil and Faith fetcheth all from Chrift,7ravT<x I^uO), I can do all things ', p . ou . r , ^ Phil.4.13. Great words you will fay,and may be ready to think a Tree, in its fpoken by fome Thrafonxal Bragadocio. What! All things? root. Can he both do and fuftlr all Things ? (For that is his meaning)

And that with an Ij^us, with full Strength and Ability? Yes, but \n the very next words with the lame Breath, he tells you, vvhence his Bow had fuch a back of Steel: It's \v T& ivSlrvct-ftSffli fjJz xpi?&, li was a ^ m an ' ^ rom Chrift that jhengthened or enabled him: In which Expreflion, take notice of this multiplied Emphafts. 1. It's not I, but Chrift. 2. Quoad poten-tiatn, for the Power, Faculty, and Ability of it. It's evSV-

voLfSafh

vctytSvTi. It's his ^/'va/xcs which is the caufe of my Ij^uS. It's his Power that works in me this Ability. 3. Quoad atlum> for the A6t, or my actual exerting and putting forth this Ability, it's again h t£> iv$ltvoc(A.Sv\i y it's from his adual Influence, by which he actually ftrengtheneth me. 4. Gjhtoad continuationem y for the continuation of it,* it's ftillevrSev^n'ot^uSvf/jwhich Participle expreffeth a continued Ad:, it's from Chrift ftili enabling me, for mould he leave off never fo little, I mould prefently (fond ftill and^do nothing. And laftly, it's not S^vo^uSvT/, but (•till Iv^vot/vtSvTi, which fignifieth not only a lighter outward touch, but an inward enacting and enabling, as from a Vital Principle, which David phrafeth by God's lengthening him with jlrengtb inbis Soul> Pfal. 138.3. And Paul by being ftrength-ned with Might by the Spirit in the inward Man, Ephef. 3. 16. All this oj|Apoftle feels and acknowledges that he hath need of from Cnrift in his living to him, and acting for him, as being very fenfibleof the truth of what he before had faid, Ephef. 1. 19. that it's no left than the exceeding greatnefs of his Power\ according to the working of his mighty Power, which U to us-ward who believe. The ExprelTion according to our Tranflation is molt full: But the Greeks far more Emphatical, which runs thus; To \2tfep£<£Mov //i^0os 'r SWot/juttis airrS yLccTdTyvivipyeiccv tS k^ctss ^1%(jos auTS, in which Pifcator obferveth, andad-mireth a wonderful heaping up of very many mod Significant and Emphatical words, and all too few to expreft that uncon-ceiveable Greatnefs of God's Power,which we need, and he puts forth in his People. It is, 1. The Power of God. 2. The Sv'va/jus Greatnefs of that Power, /xij*6os I s Suvoc/azqi. 3. The ex- h^tos cefsof that Greatnefs, to -OTepSoMov. And, 4. The Energie ]*,vs, or effettual Working of all: And all this every faithful Soul finds ^tktwv and feels it hath need of from Chrift to any fpiritual vital opera- evrpyuccv. tion,and therefore accounteth the Motto of the Spider (if applied hither) to have deadly Poyfon in it, Ego debeo nullu No: It oweth all to Chrift, and judgeth that a moft profane and blaf-phemous faying of Mezent'w, Dextra mihi T)eus , My Right- fc^jd- t Q -hand is my God. Oh ! no * but on the contrary, my God is my Right-hand,my Chrift is my Strength,my Life,my All, I depend for all upon Him, I receive all from Him', my Head, Root, Life, * the Strength of my Life, Pfal. 27. 1. 'the Fountain 0 /xTohn^i^ Life, Pfal. 36. 9. which if by my fid obftructed and intercepted joh° n 'k'53. from me, I can do nothing v am nothing, but dead, dry, empty, Deut. 30.20. r N n n n as

/ i

SER.M. XXXIX:

as fome Allegorize that of the Pfalmift, Pfal. 74. 15. If thou dividejl the Fountain and the Floud, then thou drieft up niinj

As Jordan, m^ even the fulleft and wigbtiefr Rivers,

Jofo. 3.13. 2# Chrift is a Chriftian's Life, as the Caufa exemphris, as the

Sampler and Pattern, which (as you ufe to fay) to the very Life he defires and endeavours in his Life to imitate and txprefs , fo as it may both be like him, and befeem him. Chrift is my Life,

_ when in my Life I am not a Counterfeit, but as it were a lively

Zedml/J.' P^ ure of Chrift > ** T3c X P^ V > a f' er chri fl> r: ' according to Gal.4.19.' Chrift, as the Apoftle's phrafe is, C<?/. 2. 8. Asa dead Parent may be faid to live in his Child that is like him, and Chrift in us, when we live after his Example.

1. When (aslfaidj we imitate him, and follow Lb fteps, as the Apoftlefpeaketh, 1 Pet. 2.21. he fpeaks thereof like patient SufTering^which Paul calls the filling up of the if f pjj^ra t 2 8Ai^£(i)V tS X£/rf?, of what was behind of the Sufferings of Cbrifi : Not of Chrift perfonal for Satisfaction^ but of Chrift Myftical for Edification, and lo from our Union with him and Aflimilation to Him our Afflictions are called ChriiVs > Chrift is as it were feen fuffering in us, and fo in our Chriilian Chrift-like walking, Chrift is feen walking, and working, and living in us \ that when fome fay, Lo, here is Chrift in this way, and others fay, Loe, here is Chrift in another, it may be truly faid of us, Lo, here is Chrift indeed , where is to be feen fo much of Chrift, and when Chriftians are id /ju^w^Tcc. ths ccAhSSs ocyd-MSy Imitations and Tranfcripts of drift's Holi-nefs and Humility, and Love, and Meeknefs, &c* when I fay we thus imitate Him, when the Life 2. And thereby lively exprefs Him, ftjemng forth not our own of chrtfits weakaefs and corruptions,but his Virtues and Praifes, 1 Pet.2.9+ mamfefledm ^nd tn j s e fpecially when our former Cuftoms, or natural ur, z or. 4. Tempers, areorhave been more unlike and crofs, and contrary to Chrift, proud, fro ward, malicious, revengeful? &c* If now fuch a former finful felf dlfappear, and in ftead thereof on the quite contrary more of Chrift look out, .in our or rather his Humility, Meeknefs and Love, truly then Chrift more eminenly is our Life \ when He looks out fo much in our Lives, and //-, veth more in us, than we in our felves, that the World may know what Chrift is whom they do not fee, by beholding what Heb. 7. 16. we are and do whom they do fee, that He is Holy and Harm-lefs, and feparate from Sinners by rii.ding us fo. Chrift-is then

our

Mat. 24. i$,

s,

1

-

our Life, when in our life we thus imitate and exprefs Him.

And,

3. Thereby thirdly, Take care To to live as may he worthy o( Him, Phil. 1. 27. may become and befeem Him, be a Praifeand Honour to Him, and fo what the Apoftle, 1 Pet. 2. p. faith of the Faithful (who are like to Chrift, living Stones , ver. 5. as He is, ver.$.) that they Jhew forth bis Virtues : The Syriack^ (whom our Englijh follow) renders it His Praifes^ the Son of Rigbteoufnefs mining out gloriouily, as reflected on the lives and graces of his Servants. Whereas on the contrary, fqrprofeiTed Chriftians to live viciouily and fcandaloufly , whereby he is dishonoured, and his Name blafpbemed, Rom. 2. 24. as the Apoftle faid in another cafe, this is not to eat the Lord's Supper, 1 Cor. 11.20. fo truly, this is not to live the Life of Chrift, or Chrift to live in us > this is not that Chrift which the Apoftle meaneth, when he faith, to him to live is Chrift. No, this is a falfe Chrift, or rather an Anticbrift, when the true Chrift is thus difguifed and dishonoured by us > as when the Jews had muffled and fpit upon Chrift, then for Pilate to bring him forth, and fay, Behold the J ohn **• ?• Man, was rather in way of Derifion than any thing elfe, and no better do we yet deal with him, when whilft we profefs Him we thus difhonour Him.

3. But thirdly, Chrift is a Chriftian's Life, w T hen He is Cauft Finalvs, when He, his Honour and Service is the main End and Scope, at which in the courfe of his Life he chiefly aimeth and labours to promote, as knowing or defigning no end of his Life than to live to God, according to that, Pjal. lip. 17. Deal bountifully with thy Servant, that I may live and keep thy Word. This is that, which Inteipreters generally agree in to be the principal thing intended by the Apoftle in this Expreflion, which divers of them diverfiy paraphrafe, but to the fame purpofe. If Hive it is to Cbriji, fo the JEthiopic\, reads it. Non alia caufa si vho, chrtfit volui vivere, n'ifi Chrijii-s I would not live for any caufe elfe, but caufk -wo ; fi ChrijPs. So Hierom, Ihave confecrated my life to Chrift and his m ° r "> T * me * Gofpel. SoEftius, He is the fcope of my life. So Pilcator, f& rio™\Jo<&xU vixere-, nihil aliud mihi propofui, non alia mercede vivo, Sec. Im promoyencta ■propound nothing elfe in my whole Life, Idefire no other Stipend or gloria chrtfti\ Wages for all my Wor\and Warfare, but only to honour and ferve Pl * cator * Chrift in the GofpeU So Calvin. Aquinas (methinks) well re-folveth it. Lite imported Motion, and is the adrive Principle i n l Q cu?n. of it *> and therefore as in ot-her Cafes, the end that moves the J -~ Nnnn 2 Agent

/ y .

Agent to a& he properly calls his Life (Vt venatores venatie-nem, amid amicum) : So Chrift and his Glory (as being that, which as his main end, fetteth theChriftian on working) may well be called his Life, in which he liveth, and in the Detign and Profecution whereof the ftrength of his Life is fpeut and Rev. 1.8. exercifed. Chrift is his A and Ci, All he hath or is, be hath from Him, and all he is, hath, or can do, is all for him. AH manner of f leaf ant Fruits, n?w and old, 1 have laid up for thee, 0 my Beloved, faith the Spoufe, Cant. 7. 13. The Bell, the All of a Christians Abilities, Gifts, Graces whatfoever, and how precious foever they be, they are all for Chrift , ready preft to ferve Him, paid in as a Tribute to Him. As of Him, fo to Him are all things, Rom. 11.35. As there is one God the Father, of whom are all things* and we en ocutw for Him, fo one Lord Jefits Chrift, by whom are all things, and we by Him, 1 Cor. 8. 6. yea, and to Him and for Him : for of Him it's elfe- where faid, Whether we live, roe live unto the Lord ', or whether we die, we die unt9 the Lord ', and fo whether we live or die, we are the Lords, Rom. 14. 8. And thefe laft words give a fufficient Reafon of the former: if we are the Lords, then we fhould live to the Lord » if we be not our own Men, but Chrift's ranfomed Servants, then, as the Matter's Service, Honour, and Advantage, is or ought to be the Servant's aim and fcope in his whole Employment, fo Chrift's mould be ours, and fo He becomes our Life. For we live much in our Ends and Defigns which we project and endeavour to promote, and according to them, though not only yet efpecially, our Lives are to be judged of i as in other Cafes, fo in this Particular, if the conftant Tendencies and real Intentions of our Souls be ferioufly for Chrift, to pleafe, honour, and ferve Him, this is to have Chrift for our life, and thus to live (in the Apoftle's Phrafe here v i* Chrift, when (as he fpake in the Verfe foregoing) our ocmKa^-StKict, the earncfteft out-look-ings of our Souls are, that Chrift may be glorified by us, whether by Life or by "Death. And this is beft, when it is in our more frequent adtual Thoughts and Intentions of it \ however it mult be in our inward general and habitual Difpofition,Frame, and Purpofe of Heart, and conftant courfe of Life, as a Traveller's refolved intention of his Journies end at his firft fetting out, and after progrefs in the way to it, though at every ftep he maketh he do not adtually think of it. In a word, when we own no other Interefts but Chiifts, or at leaft none that are

I con-

;

%

contrary, but only fuch as are reducible and fubordinate foir, when we neither (tart nor purfue any other falie Games, which (adverjafronte) broadly look and run counter contrary to him, no nor with a fquint Eye look afide to thefe golden Apples of Pleafure, Profit, or other Self-advantage caft in our way,when we feem to take never fo fpeedy and-ftraight courfe to him : but when our Eyes lool^ right on> and our Eye-lids lool^ ft r eight before p l0V# t< us, as Solomon fpeaketh, asthey^r. 50.5. who asked the way to Zion with their Faces thitherward, and as it's fa id of our Saviour, to zrgjftoirov aufs j?v TxopivojAivov, that his Face was going, ox,as though he would go to Jerusalem, Luke ?. 53. fo when with a fingle Eye and Heart we dire&ly and indeclinably eye and look at Chrift and his iGlory, fothat all that obferve us may well take notice which way our Eye and Heart look, this is to have Chrift indeed fully both in our Eye and Heart, and fo Chrift is our Life, when thus in our Heart th^feat of Life.

Otherwife to drive a Trade for our felves, whilft we profefs our felves only Factors for Chrift, to feck our own advantage (as Paul,Fhi\. 221. faith moft do) and not the things of Jefus Chrift, or i{ atall,yet only in fubordination to our own Ends and Inte-refts, this is Self, not Chrift > to feek and find the Life of our own hand (as the Prophet's phrafe is, Ifa. 57. 10.) not to exprefs Chrift living in us, as itsfaid of Gad, Deut. 33.21* that he provided the firft part for himfelf, and as Fharaoh faid, my River is **fi mine own, and I have made it for my felf, or I have made my "^ tWV felt, Ezek. 29. 3. as the vulgar Interpreter reads it, and both the words and the fenfe of the place will bear it, and fo proved his own both Creature and Creator together. Eut the Crea-ture,whofe Life Chrift is, knoweth that God hath created all for p y himfelf: and therefore in the Apple's fenfe here in the Text, makes his Life to be Chrift. Si quidemvita mea, mea (inquam) Chriftus eft, as the Symc/^renders it, Chrift is all the Life, which is any v^ay mine ; becaufe nothing I own as mine, which is not Chrift's, and which I do not enjoy or purfue in a tendency and fubordination to Chrift. For none of us liveth to himfelf, and no Man dyeth to himfelf: hut whether we live , we live unto ikn rg Lord, of whether we dy, we dy unto the Lordt whether we live or dy, we are the Lord's, as ; the Apoftle fpeaks in the place before cited.

4. Fourthly, Chrift is a true Chrifian's life, as he isthefub-ject or Objecl of his Life- for fo we are hid to live, not fo much

' I J -

in our felves, as in thofe things which our Hearts and Lives are cither wholly or chiefly taken up with. And fo the Christian if true to his rule, lives not in himfelf, but Chrift in him, and he in Chrift. When the whole Man is fully taken up with Chrift, as tofejrGod, and keep his Commandments is CD1NH ?D '.;. ir. the whole Man, Ecclef. 12. 13. So Chrift, who iszratfx £, iv •catfiv, all in all in himfelf and to all his, is the whole of a Chri-ftian, whilfthe dwells in hi* Heart by Faith , Ephef. 3. 17. and fo as to take up all the room there, that the whole Soul is full of Chrift, as that which it liveth upon, and the Objed which he is pofTelTed, entertained and taken up with,

1. In his Thoughts and Meditations, and we live much in our Thoughts, as being the firft out-goings of the rntftflft m * >n or emanations and Ijfues of a rational Life, which So-lomon fpeaketh of Prov. 4. 23. and thofe, 3? >W7)D thofe Pof feffionsot the Heart, Job. 17. ir. which the Scul of a Man is poflefled with. Job there fpeaks of the thoughts of other things; but to a true Chriftian [as fuch, Chrift is that which his thoughts are chiefly poftliTed with, and which the nrft natu-t c 8 ral ijfues of his Spiritual Life go out to, the Gofpel (not a Cru-

cifix) being that GUfs which he is ever looking into, to behold in it the Glory of God in the Face of Jefus Chrift. It's made the black Mark of an ungodly Man,that God U not in all h'n thoughts, Rom. 3. 27. Pfal. 10. 4. but it's the lively Character of a true Chriftian, that Chrift is ever in his, whom as God -s-^BtTo, hath fet or held forth as a propitiation, as a Brafen Serpent for him that is (lung to lool^ upon and be healed, fo a long-looking wift Eye of Faith is intently fixed upon him in faddeft and fweeteft, moft conftant and ferious Meditations : amidft all other moft beautiful Objects chufeth out Chrift to pitch his Eye on, as they, John 12. 21. to l 40. o< Philip./S\x, we would fee Jefus, and as Statins of Vomitian, Ip-' fum Ipfum enpido tantumfpeclare vacavit. Then, then Chrift is our Life, w r e live very much in Chrift, and Chrift in us, when our moft ferious and leaft interrupted thoughts are pitched, faft-ncd on him, as the Eyes ot his Hearers were fometimes on him, when he Preached, Luke j^.. 20. and his Difciples, when he^-fcended, A dr. 1. ic. where the word aTtvi£ovffcs isufed, which irgnifieth a ftcdfaft and earneft beholding, fuch a fteady contemplating of Chrift is the Life oftheLife of a Chriftian. We live; faid • rhef. 5. 8» j> au i t o his r fbtJfal6thanf)Wye ftandfafi in the Lord:znd how happily (hould we live, if our Thoughts and Hearts were more faft

I fixed

fixed on Chrift } If the Philofopher was born to Jookon the Sun, truly the Chriftian's Life may well be in a fteady eying and contemplating the Sun of Righteoufnefs. It is the happinefs of the glorious Angels in Heaven always to be beholding the Face of his Father, Matth. 18. 10. and it will be ours in that beatifical Vifion at laft, conftantly to behold ChrijFs Glory , John 17. 24, But alas! It's here too often hid, vailed, and overclouded, and more often fuch Fools are we, that our Eyes are in the ends of the Earthy wandring here and there : our thoughts of Chrift broken off, and (hamefuily interrupted by others finful and Prafat. in impertinent crowding in. In contemplations altitudine libere vo~ comment.m lant angeli, fd faltant tantum homines miferi, as Bonaventure Lament * fpeaks. Angels and glorified Saints are upon the Wing, and make an even and fteady flight: but alas 1 we poor Gralhoppers here on Earth do but hop and leap, bolt up fometimes, it may be, in a holy Meditation or Ejaculation, but are prefently down p f . again, and then fo intangled and infnared with other multitudes *" 9 ' of thoughts (as the Pfalmift calls them) that the Rabbins account may be too true,* who Co caft it up, that they (ay that all the time of MethufelaUs idle thoughts being defalked and taken a-way, of the 969 years of his Life, he lived but 10 years. And truly a great deal of precious Time, and of our Life, is often lpent,and little or nothing done through the intercurrence of vain thoughts of other things, which if pitched upon Chrift, would help to make up the bed part of our Life, whilft Chrift thus more fixedly looked and thought on, would animate and enliven it. This the Apoftle in the narrow compafs of four Verfes exprefTeth and urgeth with great variety of words very Emphatical v rocuTa {AiXftx, (jlvi a^ueAe*, Wi^m, *sr£p<rtx.e IVe^e tv tsto/s !'<$/, negleft not, take heed, give attendance, meditate on thefe things, give thy felf wholly to them, be wholly in them % 1 Tim. 4. 13, 14, 15, 16. Were Chrift and the things of Chrift thus heeded and ftudiedi fo to live, and think, and live thinking, were to live Chrift, Chrift would fo be our Life, when our thoughts (which take up fo great a (hare of our Lives) are conftantly bufied about him.

2. When our Hearts and Affedions, Defire and Love, Content, Comfort, Joy and Delight, do as fully and conftantly clofe with him, and adr towards him and upon him, and reft in him. Such warm breathings argue Life : And as the Party loving lives in the Beloved, and the Beloved back again (yea ; J ..... though

V •/ nmdumn though dead) may be faid to live in him ; So here, a Chriftian f'usuyn.tt. even ii ves to love, and lives in loving. Chrift is his very

to* win ""we L, k> when hcis tlie conl * ant °kje& °f hisDefireand Love,De-

mortlove light and Comfort. The lamenting Church called Jofiah the

and prize and Breath ofber Nojirlls, Lam. 4. 20. typifying out (as Interpre-

cannot Iiv« ters obferve) what Chrift is to a Chriftian, j£ 7rvo^ £, fay &, <p£s,

M^'to th:it as Ibeopbylail upon my Text, Light, and Life and Breath, and

our ] ife, all things, whilft he breaths in from Chrift Comfort and Joy,and

and fo Jacob's breaths out Love and Praife. 0 Lord by tbeft tbings Men live %

Lsfe>isfou»4 ^j^ H eZ€ fij a l^ Ifa.38.1d. and in tbefe tbings is tbe Life of my Spi-

upin B A n i A riu faith a true Chriftian, I cannot live without them, without

G> Chrift, and Interelt and Comtort in nim> / am weary of my

seeCr.iLap. Lifr^ as Rtbekab faid, and what good will my Life dome ? Gen.

/»W/w o&r/- 2 ^ # ^^ # 5^ Cbrifio enim vanum efl omne quod vivimut.

fptmxT'meits (Hierbm) It's vain and tonopurpofe, not worth the while,

anbdiiffswa, not worth all the vanity and vexation we here meet with

anima\ mea to live, if we live out of Chrift, or not to him, ornotincom-

viia^Lhriijas mun i on w jth him. Indeed our Riches and PoiTclTions and out-

TpilTTn ward Enjoyments are ufually called our Livelihood or Living in

r.fpn-o^fm the World's Dialect, and according to it the Scripture fome-

tnfptro, ex fir 9 tunes fo ftiles them.L*% 15» I 2 ? 3c and 21.4. but withal,it elfe-

&c as he go- w | ierc tells us that which our Experience finds to be mod: true,

de^ra 11 8 thata Man ' s Li f e C0H ^ S mt in the ahundance °f f Uch Po Jftfi°w> tuies. Luke 12. 15. I am lure a Believer's doth not, notwithstanding

the greateft affluence of fuch Livelihoods, if he want Chrift,

Cant. 5.8. hisisBios oc€jos, a lifelefs Life. As the Spoufe in Chrift's ab-

fence isfick^ of Love': fo the faithful Spoufe dyeth away, and

cannot live without him. The whole World is not a Paradife,

but a Wildernefs without this Tree of Life in it. And although

they told Naomi, that Obed her Grandchild would be the Reflo-

rcr of hr Life, Ruth 4. 15. yet it is neither Child, nor Father,

nor Friend that is either Giver^ox Reftorer,ot Preferver of a Chri-

flian's, but Chrift only,' and he alone alfufficiently. Quamdiu

tiyperi/t*. Cbritti gloria incolumis per flat, &c.f as he faith) as long as Chrift's

Glory and my Intereftin him is intire and whole, lam well, I

iive, and am lively, amidft all other cool fainting Qualms and

Swoons. This is the Life-Bloud of my Heart, which keeps it

warm, and alive, whiUt my Deiires, Loves, Joys, clofe with

him, and are animated by him.

SER-

SERMON XL. gjg-

Maries-* Au-

Phil, i.2f.

*

For to me to live is Chrift^ and to die is gain. t

ANd as thus our Life is feated in the Heart, fo (as I may fay) it breaks forth in the lips. And fo, 3. In the third place, Chrift vi our Li/<?,whenin the courfe of our Life we much breath Chrift, making him the Subject of our Difcourfe, and ever frequently and freely letting forth his Truth, Grace and Praifes, when whatever we do tv KoyCdy in Word-, all is in the Name of the Lord Jefus-> as the Apoftle fpeaks to this purpofe, Col. 3.17. This I the rather mention, becaufe it's a great part of the Apoftle's meaning here in the Text, where, whenhefa'th to him to live is Cbrijl, he meaneth, that if he live> his Life (hall be fpent in preaching, 5/ * y>t ^ ro >^ , h tl and fetting forth of Chrift in the Miniftry of the Gofpel, as tltr™i* Calvin and others jointly interpret it. And he was as good as his ut chrift»m word> his Practice herein being very obfervable for our imitati- glorificem on in thefe following particulars; tr&dtcandofro,

1. In delighting very often, and upon alloccafions to make mention of the Name of Jefus Chrift> above 450 times in his fourteen Epiftles,Jfwc patiebatur Patriot ex nimio amore Cbrifii, ut T _, . ,. , quern diligebatfuperflue & extraordinarie nominaret^s Hierom ex-prefTeth it. It ieems Chrift lived much in his Heart, when out of the abundance of it he breathes him fo faft, and his Mouth <4F lduu »*7e-fo abundantly fpeaks of him, and that fo very often, that by Hea- 2>mlT$$ fa* then Elegancy it would be counted a Tautology, but yet no Po- ore refonarc pifh Battology, which appears in fome of their fuperftitious docuir. Gazxi Prayers, too too affectedly repeating the Name of Jefus to make tj^' hiiar '*° as it were a Charm of it, and with the upftart Sect of Jefuits Jg™' ^ would be known by their continual both at home and abroad na- It's faid of An-ming the Name Jefus. But Paul, that had none of their fuper- ftl™, E ) u * or* ftition, had more love of Chrift in this his fo frequent (not af- l^IZTdefu-fedted, but) affectionate naming of him. ^Edinems %

ejus vtt*.

J Oooo 2. Obferve

c

, \

2. Obfcrve likewife, that to this purpofe he ftudicufly taketh, (nay, often in his Writings maketh) occations to make mention of him, and as it were calls about to bring him in, as we often do to meet with a Friend, or to give occafion of Speech of that which our Heart is fet upon. So the Vain-glorious Man is wont to hook in a Difcourfc, which may give occafion of fpeech of that, by which he might fan to himfelf his own praife: But humble Paul fo, as that thereby he might take opportunity to Exalt the Honour of Jefits C^ Tl ^ %

3. Take notice alio, when he hath fo gotten an Opportunity of mentioning Chrift, how then he runneth Defcant upon if, and, as though he had left and forgotten what formerly he was fpeaking of, what large and long Excurfions he makes into this happy Latifundium y even to Hyperbatons and Anantafodotons-,

* Which make * which an Heathen Orator would reckon Inter vitia Sermonis, fometimes the and even Hierom notes in him as Solcecifms. But our holy coherence and Apoftle chofe rather to forget himfelf than Chrift, and to be wrds e e ^ eci ned ru ^e and barbarous in Speech , than to be tongue-difficult. tia *, nay not exuberant in the Praifes of his Lord and

Saviour.

4. To this purpofe in the laft place obferve, when fpeaking of Cbriji-, and the things of Chrift) how he delights in moll em-phatical and fuperlative Expreffions, in augmentative Compo-

' fitions of words , heaping Comparatives upon Comparatives, and Superlatives upon Superlatives, when the word fignified Eminency, adding an augmentative Particle to heighten it, as though he could never fpeak enough, or high enough of Chrift and his Excellencies: in which, though fomething is to be given to that Eervidum ingenium^ which is obferved to be naturally in him \ yet more to that tranfeendent high Admiration, that Fervour of warm , zealous , "lively , vigorous Love of Chrift, which fo abounded in his Heart, that it thus burft forth in'thefe Superlative and almoft Hyperbolical expreffions of ir. Of this fort are his -icre^c/vG), Ephef.1.2. 6c 4. 10. \%repvi-k>x/uucV^ Rom. 8. 37. \z3i%\J\(jL(rZ) Phil. 2. p. •v^are^e^A.ec'va^, liim. 1. 14. tto\u yJccN\ov K^efWov, Phil. 1.23. K<x6' vsre^-€oAhv us *OTtf€oAwv, 2 Cor. 4. 17. <vcsipiH.inpvo:a-S Epbef. 3-20. as Grotius obferveth upon that place, and on Rom. 5.20. We need go no further for this, than to the 3^. Chapter to the Epbefi-ansy in which we have a full conftellation of thefe Emphatical and Tranfeendent expreffions. There you meet v^ith ave^x vta "

5*0$ 7tASto 5 unfearcbable Riches, ver. 8. ttoXuto«4\os fft^nx, Variegatsy multiformis fapientia, manifold Wifdom y ver. 10. 7tAStos ^ <£b f £ns 5 ric^ Glory , or Riches of Glory, ver. itf. ttAoctcs, {JMKCS-, £<*Gos, u'4os , Breadths Lengthy Depth , <*#*/ Height , ver. 18. ttocv to 7tKvipQi)[juoc> even *// f fo Fulnejs of God, ver. ip. And fo 7nx,v7a vsj^tK/TTEpKrcrs, ^foi^ j// n?e can as\ Summa cut?* or think, ver. 20. BleifedSoul! indeed///// with all the Fulnejs **"?***"*> of God, and with the Love and Lite of Jefus Chrift! to him indeed to live was Chriji, when he as it were only, lived to preach Chrift, and to fpeak of him fo frequently, fo fully, fo affectionately and emphatically : in which many holy Men fince have clofely followed him ; amongft others Mr. Fox, whofe Advice to his Friend was. Brother, Preach Jefus Chriji, Treacb Jefus Cbrifi; and his complaint was, that Chrift was not, as He fhould be, Preacht in England then : and I wiih he were more now, that inftead of fo much faid of Nature and Reajon, we had more of Chriji, and Faith, and ($race> But amongft others in this kind eminent, few exceeded Mr. Dod, that Man of God now with God, in converfing with Chrift, who made it his very Life always and in all Places and Companies upon all occalT-ons to be fpeakingand difcourfing of Him.

Such, as they fhoul J be our Examples, fo they may juftly fhame us for falling (b fhort of them in this particular, while at our Meetings and in our Companies (which here in the Uni-verfity, we have the happy opportunities and advantages of, had we Hearts to improve them) amidft much other .Talk, fo little of matters of Learning, but much lefs of Chrift, but an al-tum filentium of him, as of one either unknown, or unloved, unremembred, or one that we are either afraid or afhamed to make mention of, whilft our Mouths are filled either with Froth, or Poyfon, either with foolifli fain talking and Jefting, the Scholars, the Univerfities great fin both in private Companies, and publick Exercifes h or (it may be) more corrupt Communication, in lafcivious Speeches, which under Edward the Fourth were accounted Court-Elegancies •> Reviling and Back-biting of others, compared in Scripture fometimes to Swords that cut deep> to Jharp Arrows which wound at a di-ftance > to (harp Razors, which take hold of the leaft Fault, as they of the leaft hair: And by Plutarch, likened to Cupping- & e c*rhjir4te. Glajfes, that draw out the worft Blood, and to the Scanvenger's VnngCart, which carries the Filth of the City, or that which

Oooo 2 car-

66 4

SER.M. XL.

carries the Mdlefa&or (it may be with us, the Innocent) to Execution.

I wifti God and Men might not over-hear things of yet a in fomn. Sap*, higher and worfe nature, that whereas Macrobius tells us, that the Heart and the Tongue a Grids nigra membra vocautur y were wont to be called blachjdembers > it were well that fome of us did not make ours fo by hellifh Thoughts and Lufts, and black-mouthed Blafphemies.

But whilft we are thus fitting, or walking, and talking, (hould Chrift come and joyn bimfelf to us y as he did to thofc Dif-c\p\es going to Emmaufy Luke 24.17. and ask us on the fudden, as He did them, What manner of Communications are thefe that ye have one to another*, as you rvalk^ and are fad ? (It may be we then are too merry) How mould we ftand fpeechlefs > But is Chrift our Life , if in all our life, unlefs in danger, or on a Sick-bed, our firft unforced favoury word of Chrift is yet to be fpoken } Solomon fometimes calleth a righteous Man's wholfome 'tongue ', a Well of life, Prov. 10. n. and fometimes a tree of I r ^ life, Prov. 15. 4. And faith, that the Roof of the Spoufe's

'?1'l Mouthy U likg the befi Wine that goeth right to her Beloved, cau-Z f w g ^ je Lip of thofe that are afleep to fpeaJ^ Cant. 7. p. Holy HtP*«? Conference and good Difcourfe is like thebe(i Wine that moves aright , and that is, c)ire&ly up to Chrift, which as it awakens others, and with God's Blefling, may be a Well, and Tree of Life to them > fo (as fpeech in Nature) it's a fign and evidence of Life in us > and that that Life U Chrift, which is thus bufily and conftantly employed in fpeaking of Chrift to his Praife, and our own and others Benefit. This is part of Solomons meaning, Prov* 2.3. in thatPhrafe *^7lp [flD, where he calls upon us to give our voice to Wifdom, as it were to dedicate and confecrate it (as Cartrvright expounds it) to Chrift's Service. This was that which David made the very end and product of his Life, Let my Soul live** and it fljall praife thee, Pfal. up. 175. John Baptift could neither make or name himfelf any thing elfe, but Vox Clamantif, the voice of a Crier in the Wil-dernefsi to prepare the Way for Chrift, Johm* 23. And Paul here, another of His chief Heralds, can make nothing of his Life but Chrift, becaufe wholly in a manirer fpent in Preaching of Chrift, as the full objeft of his Thoughts, Defires, Words and Speeches.

4. But

4. But withal, in thelaft place, of His Works and Aaions; £^JJ^ C For that's alfo a great part of his meaning in thefe words, To d ° ed %^ fame to live U Cbrift y i. e. The Intereft and Service of Chrift, is the Name of the Bufinefs of my life, Vita mea non nifi in Cbrifti rebus occupa- CArifo CoJ. $. /«r, as Grotius paraphraieth it. As though he had faid> I pro- *J* wvo Chri a 0 fefs my felf a Servant of Jefits Chrift, (for fo he often ftikthyj^'/ bimfelf ) and fo my whole time and life is not my own, but to Rom. 1.1. be fpent in his Service : I have no other Intereft or Bufinefs in p hii. 1.1. the World, but to mind and promote His: And this with all Tlt * I# l; diligence and ferioufnefs, and when it is once done, I dellre to live no longer, but then to go to Him, and reft in Him in Death, which is fat better■> and my greateft Gain and Advantage.

But more diftin&ly,

1. More generally it holds forth a Chriftian's Work. Chrift is his Life, becaufe his Service is the bufinefs of his Life 'to live to bim vs Cbrifty becaufe the bufinefs of his whole Life, is to ierve Chrift, ictus in illis, b tstws )'<&/, i Tim. 4. i^.Totusmhw Give tbyfelf vphollyto tbem. And this according to our JSavi- f Hm f our's own Example, Luke 2.4?.wift you not 071 Iv tths tS to- npotyixaoir T^s (A* S%i livoci/JLty that I muft be about my Fathers Bnfinejs. , ' cator * Or if asfome * will have it read, in my Father's Houfe, it's*9***t* Hill as much for my purpofe, for he was in his Fathers Uoufe^ r ; M ^ el there to do bis Father's Bufinefs > or (as the word is) to be in Grants. it, and wholly employed in it, to give us an Example, that as Hammond He was in his Father's, fo we (hould be in his: for although our in locum -life isfaid to be bid mtb Chrift in God, Col. 3. 3. viz. as to Sce DayenAnt its being faftly laid up with Chrift, and what it will be at hft in tn locum. Glory, yea here in Grace not always clear to our (elves, and rnuchlefs to others in the World through our-own Infidelity and their Prejudice, yet not fo but that others may fee, vpe are alive by our Working, and our Works wrought in Gcd and for ^ at * 5- ***» ■God, and that we are not fo much about our own Bufinefs, as God's and Jefus Chrift's. This the Apoftle calleth for, Col. 2.6. As ye have received Chrift Jefus the Lord, fo vs>a\ye in bim > as you have received Him for your own comfort,fo wal\ in bim to his Glory. If you have received Jefus Chrift as a Lotd^ow muft vpal\in him and to him, as his Servants. But what is it to

walk^

wal\in Chrift >. To perfevere and procecd,to continue and increafe D.wntnt'm in the Faith of Chrift. But that is not all, fignificat z it am ex locum. f lc l e chrift i & ad e)m prtjcriptum atq\, ex ejm fpiritu tradneerefo

CaMnwhe. lanchy, to lead our whole Lives and wholly to aft from the Faith and Spirit of Chrift, that that be the buline fs of ourLife. And this walking in Chrift makes Chrift to be our IVay^i he ftiles himfclf, 'job. 14. 6- in which we are to walk and ever to be found, fo that fo much as we adr and move not from him, and to him, though we beftir our felves in the World bufily, and runfwiftly, yet fas we have it fn the Proverb) its betides our work and way,/>n* de viatfo that without better aid and guidance, KaA&s M ev as we have loft our way, fo we may come finally tolofe God TpiX%<nv y anc | our felves to Eternity. In a word, there, Chrift is our way <xM 'tuJos which we muft walk in, here. ourLife: and the main bufinefs fws od x x, of ir, which before all other things we are chiefly to be taken up with. This in general. 2 . But more particularly,

1. This,dired;ly & immediately in our frequent andconftant more immediate Applications to Chrift, and fo living in him,and upon him : for what is more immediate to a living Creature than its Lift ? And therefore this includeth and holdeth forth the firft and moil diredr emanations of our Life, like that Wine before mentioned, Cant. 7. 9. OHtP'07 HYY? ^Sn which more diredfcly and immediately to our Eeloved, as in Prayer, Praifes, Meditations, and the like outgoings and outftreamings of the Soul in Faith, Love, Delight, deiire, and fuch other immediate AddrefTes to Chrift. It's Heaven and the Angels happinefs in neareft and dire&eft view, to behold the Face of God there, Matt. Gen. 18.17. x g^ IQ> anc j j t > s t ^ e p orcn an ^ Gate of Heaven to have much of

ourLife fpent in like blelTed interviews between Chrift and our Souls here. It's a pleafant thing to fee the Light-, to have our dark hearts gilded with the Golden Beams of the Sun of Righ-teoufnefs in fuch nearer Approaches, and more happy and benign Afpcdfs.7* U good for me to draw nigh to CW,faid the Pfalmift,P/i/. 73.28. It was fo chearing and enlivening to the Apoftles in his Transfiguration, that they would have pitched down Tabernacles, and iltten down by it, Matth. 17.4. but it's not (b fully to be enjoyed here in our Tabernacle-condition, being referved for our Manfion-ftate hereafter, when being caught up to meet Chrift in the Clouds, we Jhall for everbe with the Lord, 1 ThefT 4, 17.

•*», \ and

i

and to behold hU Glory, John 17. 24. When Chrift who it our Life (hallappear, and rveftjall appear with him in Glory. ^ nd therefore Col. 3, 4. although I cannot allow of fuch Monkifh Devotion» as (upon pretence of endeavors after uninterrupted converfe with God and Chriftj negledreth fuch other fervices of God and Man, as they are neccfTarily called to, much lets of fuch as under this pretext give themfelves,over to Idlenefs and Luxury ; how contrary is this to the Life of Chrift } at leaft how little of the Life of Chrift is to be found among fuch unfruitful and unprofitable ones ? Whereas Paul {y* 22.) doth joyn his abiding in the F/eJb, and the fruit of h'a rvor\ together; fo I muft needs account them the moft happy Men living, and that they have an Heaven upon Earth, who in their even treading in the ways of general and particular calling, (which fome fay, was meant by the cleaving -of the Hoof in the Law) do walk and abide under thefe more full and direct Rays and Influence of this Sun of Right eoufnefs, whilft they can either ftep out of the crowds of other avocations into this more free Air,as Pfal. 1 16 j.Retum to thy reft 0 my Soul, Or even in the midft of them can (with Stephen) look up and 7-1U1& view Chriji, and converfe with him. This will be the happineis of the Eledr; at the laft dreadful day,to be able with joy and without hurt to looj^ up and lift up their Heads, when the Elements Luke zi, 28. (hall be melting and dropping down. And next to it is this, for Believers here in the midft of all other incumbrances of doing and fufFering to be vacant for God, and to have free and immediate converfe withChrifU and even in the Fiery Furnace, with thofe three Worthies, Van- 3.25. to have the Son of God walk^ ing with them. Thus, Oh, thus to live u Chrift, this would be molt eminently to have Chrift to be our Life : and happy we, if we had more of it, in thefe more immediate addretfes and enjoyments.

2. But Secondly, Chrift would be our Life, though not immediately, yet redudtively, if in all bufinefTes of this Life, and our particular Callings, we did dircdt and fubordinate all to him, that they donor, as an opake denfe Body, terminate our-Eyes and Heart fo, but with them and through them we may look to Chrift, for inthat we live much, that (notwithstanding other things, yea and in them) we mind molt. SotheApoftle would have Servants in doing their Matters work, toferve ffo Ephef. £. *. LordChrift, Coi. 3. 22, 23, <i\. So, as we are Scholars, with our Books wc are t ftudy ChxiiVtoo, and how we iiuy be moil and

beft,

beft ferviceable to himi and fo in all other Callings and Employ-ments,as wc are Men, fo we are to remember we are Chriitians ; and Co not to be content in them to ferve our felves and live to our felves, but to think and defigne how we may live and be fub-fervient therein to Chrift. His Intereft {hould direct, determine, fubordinate and qualify all. As the Box fmells of the Musk that is in it, fo (hould all our defigns and undertakings of Chrift 5 and as the Artery gceth along with the Vein, fo (hould Chrift with whatever our warmeft Life-Bloud runneth in* and therefore our thoughts (hould run much in this Channel. Jacob faid to Lab an, thou kjtoweji bw I have ferved thee, but when JhaJl I provide for my own Houfe ? Gen. 30. 2p, 30. I have lived thus long, and thus much to my felf, but how much mean while to Chrift ? By alLthefe Employments and Attainments, I have exalted my felf, but have they been as fo many under-fteps to lift up Chrift the more, and me nearer to him? I have other ways gained fo much, and (0 much, but how much, or rather how little have I gained to my Lord and Matter by them ? This were a right Anagogical Senie and Interpretation of our Lives and Actions. And thus to live were Chrift, whilft we reduce and fubordinate all to him.

3. And this, if with all diligence and ferioufnefs, earneftnefs and livelinefs, for we do not loiter it, when we labour for Life.

Job. 2.4. Then Skin for Skin, and all that a Man hath, will he give for it.

And fo when Mofes told lfrael, that their obedience to God's Commands was not a vain thing, but it was their Life (as much as their Life was worth) he thinks he hath caufe to bid them Jet their hearts to it with all ferioufnefs, Deut. 32.45, 47* and indeed Life is active and lively. I am fure a Chriftian's fhould be fo, if Chrift be hvs Life, for he was not idle, but ftill in his Fa-

Ad. 10. 38. thers bufinefs, ever going up and down doing good', and Taulvfho laboured, as he faid, that the Life of Chrift might be manifefted in ' 4 ' II# him, how active and ferious and unweariable was he in Chrift's fervice ? He in another fenfe faid to the Corinthians, fo then v. 12. Deathworkjtbin us, but Life inyou: but it was Ironically, for

he was very far from being a dead-hearted Servant. No, the Life of Chrift was execdiogly operative in him,according to that Co/of. 1. 29. in which almoft every word hath a quick Em-phafis, trs 0 Hcti KozriZ ayvj£o/uevos Kola t^v ivi^y&ccv in>? twv ivt^s/utVHV iv ipoi lv c/ v uvaua, Wbereunto lalfo labour (and the word iignirieth a cutting labour)jr>iz/i»g again ft Dangers and

. ' \ Diffi-

difficulties, as the A&ors in the Olympick Games, with all contention and earneftnefs) yea this K&T ivlqyei&v, fecundum effica-cem illdtn vim-, according to the Energy and moft effectual power and efficacy and that of Chriji, which wrought in him iv S^vdf/xa, patenter, mightily. I, thus to live was Chrift, when Chrift and his Spirit thus effectually and mightily livedand wrought in him: and the like he called for in others, not to btflothful in/en/ic^but fervent in Spirit, whilft they ferved the Lord } Rom. 12. 11.

For on the contrary,nothingalmoftis fo unlike, yea and contrary to Life, efpecially the Life of Chrift, than a dull liftlcfs Dead-heartednefs, a cold benummed Frozennefs, or an indifferent Lukewarmnefc in ferv ice, unworthy and falling fhort of that a-nimi prefentia and vigour of Spirit, which was found in Heathen Worthies* as in him, who faid,/? matte mortuum ejfe, quam Curius Dentation vivere, that he had rather dye out-right, and be dead, than tat * s * to be dull ; and rather not to live at all, than not to be lively : for which Drones and Dullards the Vytbagoreans would have prepared a KevoTacp/ov: And therefore how much more unworthy is it for Christians, who pretend to the Life of Chrift, whilft they fay Chrift is their Life, to be either all amort (NabaMike) through Dejedions,or to be dull and dead through the Lethargy of Spiritual Sloth, Liftlefnefs and Negligence? to be, as the Scripture fpeaketh, either dutl of bearing, Heb. 5. 11. when we mould bzfwift to hear, James 1. 19. flow of heart to believe>Luk. 24.25. when we (hould receive the Word, as they t A6t. 2. 41. oca ix(vqs, gladly, or as the more noble-tp'uitcd Bereans /^fcToc -stocks -zr^v^ioc^, with all readmefs of mind-, A£ts 17. 11. when the work of Chrift is a wearinefs to us, and we puff at it as Matth.ri. 30. under a burden, Mai. 1. 13. when Chrift's Yokg fhould be eafy to ' John. 5.3. us, and his Burden light, and no command of his grievous? In a word, when what is f>id of the wanton Widow in regard of her l im * 5 * * wantonntfs,may be faid of us for our fljth and negligence,thzt we are dead whilft we live. But is not this to fee J^ the living among the dead ? Or, is the Life of Chriji in this deadnefs, whilft we thus prefent God with dead Hearts, dead Prayers and Services? Is this,as the Apoftlerequireth, to offer to him that 6u<n<xv fScotv, Rom I2 . r living Sacrifice ? Thus to live is it Chrift ? Or exprelTeth it any thing of the Life of Chrift, whom the Scripture calls a quickping 1 Cor. 1 y 4?. Spirit, not only at the laft day to raife up our dead Bodies, but now alfo by his Grace and Spirit to enliven our dead Hearts ? Is this any partaj^ng of the Divine Nature, which is a pure Ad: to

P p p p be

...

SERM. XL.

be t\ms reftive ? Sure thofe that come nearer to it, give another kind of refemblance of it. The Heavens in their unwearied Pfal. 19* $• motion v and the 5««->that like a mighty Man rejoycetb to run kk Race\ the glorious Cberubims-, whole pictures God would have made in his Temple,delighting in them (as Stella obfervethj as Emblems maxima velocitatU, of greateft fwiftnefs and chearful-nefs in his Service \ as alfo the Serapbims of burning Zeal,who tfa, 6> *• i n Ifaiatfs Vifion are defcribed to bavefix Wings, to fhew (faith

Cornelius* Lapide) that vere obediens eji totus alatus, and are there faid both to (land and fly, toilgnify Cas he addeth) that Deo adftare, volare eft, that to ftand before God as his Servants, is fpeedily and chearfully to fly at his Commands. But to come lower, to them in a lower Orb, who dwell in dull and heavier Houfes of Clay, yet if the Spirit and Life of Chriit dwell there, efpecially if with forae more freedom > Taul often expref-c . fes his Courfe by the metaphor of runnings which exprefTeth

GaJ. z.u fpeed and earneftnefs > and David, 2 Sam. 6* 14. 16* dancetb be-2 Tim. 4.7, foretbeArh^, which manifefteth his chearfulnefs, but the words in the Hebrew are 1313)3 5c nSB words not fo ufual, and one of them inform* duplicator to hold forth David's extraordinary and double vigour in that Service,and which fignify intenfe itrength and ferioufnefs, and therefore tranflated Saltabat omni-y*lgat. bus viribus, & contentiffime, to exprefs the 1KB ^>3 the zroi<ret

Jww. i^us,the whole might and vigour which is chearfully put forth

by them that are fpirited and inlivened by the Spirit and Life of Chrift : the true Sabbatifm which Tbilo Judtus fpeaks of, and defcribes to be aveu K<xKOzraGe!ocs /xtToc-zro^Avis eu^o^eias octtmL-Tafos ivipy&x, which the Lord and our Conferences know how far we fall (hort of: and of Pauls Copy which he here fetteth us, to whom to live was Cbrift, and that exprefled great Liveli-nefs and Activity.

4. And laftly this,that when we can no more live fo to Chrift to be content, and willing, and with fubmilTion defirous to live here no longer; I fay with fubmiflion to the Will of God to wait his good pleafures for we muft not be fo proud,as,when by reafon of Age, Sicknefs, or other difabkments we cannot be longer Chrift's Servants to do his work, to difdain to be his Beadf-men to live upon his Alms, nay,by God in his Servants, as well as by us in ours, it's taken as Service to wait as well as to rvor\, as it was with the Aged Levites of old : and when thou art pail thy work, meekly, and humbly, and thankfully to wait andr^-

ceive

\

cehe all from him when thou canft do nothing for himfot the fetting out and magnifying of his free and munificent Largefs and Bounty, as well as for the relief of thy neceflity. But yet (faving this humble fubmifllon) if to us to live be Chrift, and to do him fervice, then, when we can no longer fo live to him, it befeemeth us to be content and willing with his leave to dye in him, when our Day is done, to be glad to go to Bed, and when our Work is over to go to our Reft, as David, A&. 13. 3d. and Chrift himfelf, John 17. 4, 5. I have glorified thee on Earthy I havefinifhed the worl^that thou gave ft me to do-, and now, 0 Father, Glorify thou me with thine own felf •> and lo our Paul, when he had once fought the good Fight, and finifhed his Race, then he reacheth out his hand to the Garland and Crown, 2 Tim. 4.7, 8. And this not out of an impatient t&dium of waiting, which even Holy Men have been fometimes overmuch overtaken with, much kCs out of a proud difcontent, that we out-live our former ferviceable adtive felves, and are now proved unprofitable De Tranquil. burdens of the Eatlh,trmcns ficulnus, inutile lignum ,burdenfome *nim«. to many and profitable to none h a ftrong tang of which Seneca exprelled in that his ultimum malorum eft,ex vtvorum numero exire E ^' 9> antequam moriarU^ to be dead before we dye ; and elfewhere ante mortem periit, as though he would not be beholden to God for holding all he hath from him, in the Tenure of F,ran\Almonage, and free bounty, or as though none elfe could or at leaft he fhould be difcontented,thatany mould do fervice,when he is once laidafide: Far be fuch proud thoughts from humble Chrirtians. But yet this will well confift with their Humility, with old Si-meon now become Miles emeritus, meekly to breath forth their ^ ke *• 2 9* Nunc dimittvs with fubmiilion to God's Will, to defire thst he would pleafe to difmifs him, at leaft when God doth exprefs his will in that kind, not only contentedly, but moft willingly and gladly to comply with it. And this not only for our own ea(e and advantage, but alfo for God'sTurther and better fervice? that as Paul when he had no further fervice to do for Chrift in one place, wasdefirous to go to another, Rom. 15. 23. fo when through weaknefs or other hindrances we have no more fervice that we can do for Chrift here on Earth, we fhould be well content and glad and defirous, when all weakneiTes and oppofitions (hall be once removed, and the Eaglets Age renewed, to be upon the Wing for Heaven to wait upon him with our praifes there, where to live will be Chrift indeed, where we (hall be perfectly

Pppp 2 trans-

transformed into him, and for ever live with him.

And thus to us to live will be Chrift : in thefe particulars Chrift is our Life. Vfe. Which in the Application of it callcth upon us in the general,

that all of us in our feveral Handings and capacities in this endeavour earneftly to write after our Apoftle's Copy here in the Text, that every one of us in particular may with him be able truly to fey, ifjioi tx> £?iv XQifoSi vita mea, meain quam Chriftus eft, as the Syriacl^ ( I fa id) reads it, my Life, even mine is Chrifti that what ever others do, yet in all the former particulars, for Principle, Patern, End, Object of my Thoughts, Affections, Word and Actions, I live Chrift, and fo it is not fo much I that live) as Chrift that liveth in me*

And this, either as we are Minifters, or ordinary Chriftians.

i As Minifters. And firft as Minifters, for in that capacity efpecially Paul here fpeaks thefe words,being confident, v* 20. that Chrift fhould be magnified by him whether &y Life or by Death > if he lived by Preaching of Chrift and.his Truth* or if he dyed, by fealing it

VxMAmmcnA. w j t j 1 j^ s 3j ouc j. t h us to him as an Apoftle to live was Chrift, and

thus it fhould be to us as Minifters, whilft our Life is (pent in preaching Chrift : the Vigour and Life of our Miniftry fhould be exerted in preaching the whole Counfel of God, but efpecially in preaching Jefus Chrift. This was the firft and beft Preachers 1 Cor. 1 *. 12. x ext anc j Theme. They Preached Chrift, as we have itoftex-preffedin the Scripture, (Aft. 8. 5. Sc 9. 20. 6c 17. 3, 1 Cor* 1. z^^hilip* 1. if, 18.)when in their Preaching to Jews and Heathens they laid Chrift as the foundation : and he is the Corner' Stone ftill, that by wife Builders muft be carried up to the top of the Building.

1. From him they have their Commiffion, and therefore are fignanter ftiled the Minifters of Chrift-, 1 Cor. 4. 1 2 Cor. 11. 23. Col. 1. 7. and Emb.2JJa^orsfor Chrift , 2 Cor, 5.20.

2. Their Errand and Meflage is chara&eriftically called the Gofpel of Chrift, Rom. 15. ip. 2 Cor. 2. 12.

The T'eftimony, Revel. 1. p. & 12. 17. 6c i£. 10.

The Dottrine, Heb. <5. 1. 2 John p.

The Myftery, Col. 4.3.

The unfearchable Riches, EpheH 3. $.

But all of Chrift.The Covenant of God,but in Chrift ,GaI.3» 17.

3. The End and Fruit of their labours in their Hearers was, that the Word of Chrift might d%y(Urichly in tbem>QdL. 3. 16. that

they

they might learn Chrift, Ephef. 4.20. and every "thought in them might be brought into Captivity, to the Obedience of Chrift^ 2 Cor. 10. 5.

4. And accordingly their care was,

That Seducers mould not fpoil them through Philofophy and vain Deceit, after the traditions of Men-, and Rudiments of the World, Kj i yxfik xp\$QV<, and not after Chrift, Col. 2. 8.

And for themfelves :*To fay the Truth, but in Chrift, Rom. 9' i« 2 Tim. 2#7« To fpeak as of Sincerity, as of.God, as in the fight of God, but in Chrift, 2 Cor. 2. 17. 3c 12. 19. that their Hearers might have a proof of Cbriji fteakjng in tfam, 2 Cor. 13.3. And that where-ever they came they might triumph, but in Chrifl, and be unto God a fweet favour in all, but a fweet favour of Chrifl:, 2 Cor. 2. 14, 15.

To teach us, that for the Matter of our Preaching, we mould not read a Lecfture of Philofophy, or bare Morality, which they that never heard of Chrift might do as well as we, and fo (as fome complained of the Schoolmen) make AriftotWs Ethicks our Bible, or the Documents of Plato, whom we call Divine, our Divinity : And fo none might find Chrift in our Sermons more than Auftin did his Name in tullie^s Works.

Nor for the manner of it, to make fome Nofe-gays of our own Wit, Fanfie, and affected Eloquence, to fmell to our felves, vthiQhto&ototheholy Perfumem the Law, was deadly > Fxod. 3°« 3* or to fan to our felves the fweet fcent of it, by the Breath or Applaufe of others, but that the Matter we Preach be. Chrift, and a Crucified Chrifl: in a Crucified manner, and fo prove a fweet favour of Chrifl , and that fuch a favour of Life, as may quicken r dead Sinners to the Life of Chrift, which other affe&ed Dif 7 **

courfes fall wholly fhort of j Animam non dant quia nonhabent. Thus,let Chrift as a Quickening Spirit,bc the Life of our Preaching, and in fuch like Preaching let our Life be fpent, and fo to us to live will be Chrift, as we are Minifters, in our Preaching'

2. And fecondly, whether as Minifters, or other Chriftians, m thatfaid,

this calls for the like care of us in our Lives and Practices, that ^Jj^ h*' e in the Senfe aforefaid, to us to live may be Chrift ; The Grace an&ftaJdfajlm Intercft of Chrift may be that which the whole bufinefs of our the Lord, Life upon a true account isfumm'dup, and refolved into* I.™" 1 */*!? J fay Chrift. W///m,

J A , to the Lord

And not, thrift.

1. Self;

V

<5 74 SER M. XL,

i. Self: Not Self-ends and Self-interefts. I mean our own Profits, Pleafures, or Preferments, which too ufually the very fpirit and vigour, the whole of moft Men's lives is intenfly fixed and fo fpent upon, which {hould they be taken out of their Lives, it would be a lifelefs Life that would be left s when in thofe othcrwife very a&ive Spirits, you can fcarce difcern the leaft moving, or fo much as breathing after God in Chrift: But bow empty a Vine U Ifrael, whilft he briugeth forth Fruit only to himfelf? Hof. 10. i. Or if they b^called Chriftians, what another kind of Chrift do they make of him than He was, who faid, that His Kingdom was not of this World $ John 18.36. and then not his Life neither. In all this thou haft but found the life of thy handy as the Prophet calls it, Ifa. 57. 10. and that's but a poor withering dying Life. It's but Wind, Job 7. 7. A Vapour, James 4. 14. Thin, vain, empty, and if full, only

K\. 38.12.- °f Canity and Sorrows, that we are weary of it, Job 10. 1. Defpifeit, Job p. 21. Hate it, Ecclef. 2. 17. Ad's 20. 24. Even our own frail Life confifts not in the abundance of thofe outward things we pojfejs, Luke 12. 15. much lefs the Life of Chrift. Our bodily Life is more than Meat, Sec, Mat. 6. 25. And therefore the Life of Chrift fure is much more. Even our natural Life is not that which in it feff, efpecially in compare with Chrift we (hould fo much look after : for if to us to m live, be only to lives yea, or to live delicately with the Courtier, Luke 7. 25. or with the Whore, Rev* 18.7. Delicioufly, is not Opera pre-tium, not worth the while > for Chrift's being our Life in the Text, is called the fruit of our Labour, in the following Verfe. Chrift and Self are two things very diftinft, and otentimes di-redrly oppofite, fo that we may be forced to deny the one if we would own the other '■> even be dead to the World and Self, if ever we would live either to Chrift, ox with Him, who therefore died, that they which live, jhould not henceforth live to them-Jelves, but unto him who died for them, 2 Cor. 5. 15. And accordingly you read of their Refolution and Practice h for none

8°o?" of us liveth to himfelf, and no Man dieth to himfelf, but whether

we live, we live unto the Lord j or whether we die, we did unto the Lord'-> yea, andfometimes for Him too, with IttaVs pro-fifftd Refolution to David, and the like (hould ours be to Chrift, As the Lord liveth^ and as my Lord the King liveth, in what place my Lord the King jliall be, whether in Death or in Life, there a If) will ihy Servant be, 2 Sam, 15.21. Hoc fcilicet vere eft Chri-

(to

fto vivere & mori, cum nobispofthabitls ferimur [quo Chriftus nos c *lyin> in vocat, & rapimur* To us to live muft be Chrift, not Sdt~. PhlJ - '• Z S-

2. Much lefs Sin, or finful Self, or Satan, for they always ftand in a flat contrariety to Chrifti What concord bath Chrift with „ , Belial ? 2 Cor. 6» 15. or fin with him who is Holy, and Harm-lefs, and ft'parate from Sinners ? And yet (hould we obferve many Men's lives, mould we not fee that the vigour and very life of their lives is exerted and run out in the eager purfuit of Mic. 7 .3. dead Works, who do evil with both Hands earneftly, whofe J ei - «. 17-whole courfe is evil, and their force is not right, as the Prophet J er * 2 *3 l0 * fpeaketh i who in a sourfe of Senfuality live the Beaft, not the Man, much lefs the Chriftian, do not eat to live, but rather live to eat j and to whom Bibere efi vivere, or in a mifchievous way live the very Devil, who breaths in their Oaths and Blaf-phemies, and playeth the very Devil in their mifchievous Impieties i cannot live unlefs they take away fome others Lives, or do fome other Mifchief, Prov* 4. id.

Et (i non aliqua necnijfet, mortuus effeu

But is this Chrift, or any thing like the Life of God or Chrift, who (you heard) was Holy and Harmlefs y and came to fave Men's lives, and not to deftroythem ? If Peccatum be Deicidittm, t ^ -it cannot partake of that Life, which it doth deftroy > it put Chrift to Death, and therefore cannot confift with his Life: To live in Sin, and to live to Chrift, are ol^cltdl, and therefore we muft Die to the one, if ever we would Live to the other. If to live to us be Chrift, it's not Self, much lefs Sin and Satan.

3. No, nor mod: accurate virtuous Carriages abftracled or feparated from Chrift. Not thai I judg Moral Goodnefs to be Bad, or not necelTarily required in that which is truly Evangelical. It's Antinomian Non-fenfe as well asBlafphemy, to pretend to Evangelical Perfection, and mean-while (nay, thereupon) to live in all Moral Impieties. A Chriftian is a Man, and a great deal more. Take Morality from him, and you Unman him i but yet if you ftay him there, you keep him from being a true Chriftian: As under-fteps muft necelTarily be afcend* c ed, but he that abides upon them, will never get to the upper VGtp&ov Room in Heaven. For that, it is necelTary that we be Juftiried (kvcLyiov. by the imputed Righteoufiiefs of Chrift, and Sanctified by the

Spirit

6 7 6 S E RM t XL.

Spirit of Chrift, and that our beft Works and Graces be Enlivened and Spiritualized with the Tincture of the Blood of Chrift, which though it be not enough (as fotne would have it) to our Justification, yet is neceffary to the truth of our San-ftification. And therefore here fall fhort

The fo much admired Virtues of the Heathens, or other mere Moral Men, DeUts, not Chriftians, who know not Chrift either at all, or notlavingly:

As alio the good life of the Socinians, fo much cried up and made their Character. But the Lord grant us fomething better than the Socinians good life, which denieth both the Satisfaction of Chrift, without which in point of Guilt, we are dead Men in our felves, and alfo the Deity of Chrift, without which we cannot live to God.

Let us therefore to our utmoft labour to live in all good Morality as we are Men, but with all and above all, let us be careful that to us to live may be Chrift, as we are Chriftians. That ought to be done, but it will go ill with us if^this latter be left undone. In what we do, let Men behold out good converfation in Chrift, I Pet. 3. 15.

And in what we furTer, let us furTer not as a Stoick,or a Philo-fopher, but as Chriftians, 1 Pet. 4. 16. Whatsoever things are

Phil.4. 8, True, whatfoever things are Honeft, vphatfoever things arejuft, what fever things are Pure, vphatfoever things are Lovely , wbat-foever things are of good Report i> if there be any Virtue, or any Praife, let us think of theie things s that may anfwer all precepts of Morality, yet let the fame Apoftle [hew you amoreEx-

Phil 1.17 cetentWay, when he calls upon us to have our Converfation as be-comes (not a Philofopher, but) the Goffel of Chri(i i and in what we furTer, (as the Apoftle Peter exhorts usj both for the

1 Pa. 5.1. Caufe and Manner of it, let us be not only IVitnefies, but alio

&4-13. Partakers of the Sufferings of Chrift. To induce and force us

hereto, conhder,

Motive* 1. That we are Chriftians, A&s 11. 26. Sc 2(5.28. not 4^°' <* v " 6/doto/, not mere Men, not Heathens, not Deifts. And there- -fore above what they come or pretend to, let fomething, yea, much of Chrift be felt in our Hearts, and exprelTed in our Lives. Chriftians, as fuch, both for Name and Nature, are Anointed ones with the Grace of Chrift, 1 John 2. 27.

Cretiuf, in 2. That Chrift is our Lord by a dear Purchafe, and Servi

Rom. 14. 7,8. toti Domini funt: And therefore none of us (hould live or die to

himfelf

.

bimfelfi but whether we live, wejhould live Jo the Lord, or whether we die, we Jhonld die to the Lord \ becaufe whether we live or die } we are the Lords*

3. That if Chrift (in the fenfe before exprcfTed) be our Life on our parts, he will be our Life alfo on his part.

He is our Life of Nature, John* 1.4. Ambrof*

And, He will in this way be

Our Life of Grace, in the Power and Vigour of it. I lively the Faith of the Son of God, Gal. 2.20.

Our Life alfo of Peace,and Joy,and Comfort: That fweet Re-Jim which we feel in eating of the 'tree ef Life, Rev. 2. 7. For if with Chrift, John 4.34. it he our Meat to do the Will of God » that phrafe exprelTeth what fweet and fatiating Content God vouchfafeth, and we fhall find in it.

Our Life alfo of Glory at the laft: for, l!o me to live is Chrift, will hold in Heaven, as well as here, though in another way of Difpenfation. Chrift there will be our Life moft fully, eternally. If we here live Chrift, if we live to Him, we fhall there live with him. For the fame Apoftle,that here faid this,faid that alfo, Col. 3. 4. When Chrift who is our Life Jball appear, then Jhall ye alfo appear with him in Glory. And although Death came be-tween,it did not dead and bury his Confidence,Jas being but that dark Entry, which leads to that Light and Life > upon which grounds when he had faid, I0 me to live U Chrift, he prefently adds as the infallible confequent of it, and to die it Gain: Which leads to the fecond part of the Text, I0 me to live U Chrift , and then, to die it Gain.

And that without further Preface is the Point. That Death is Gain to the Godly. A Chrift ian Paradox T)o&. 2. which the great and wife Men of the World cannot Skill of. But what ? Is that which the great Philofopher of all Terri-bles counted moft Terrible, is that become gainful and defi-rable ? It may be you will lay , they that ufe to be moft Wife are moft fearful, and therefore lefs to be heeded what the Philofopher faid : But what lay you to the great Spirits of die brave Sparks of the World ? They'l be of Vaufs mind, and fay , it's Gain for them to die valiantly. But it's one thing what fuch fay in the rlufh of a Brave, and another what they thinkin cool Blood, and on more mature deliberation \ and then fuch as have moft to lofe, think that they can leaft gain by it. Greateft Men if they be not more than Men, if not true

' Qjl 3 9 Chii-

SERM. XL.

£ccln~.4i,i, Chriflian Men, of all Men can leaft be willing to hear on this Ear. And therefore Levrti the nth. of France^ though a very both great and wife Man, when now a dying, gives charge that Death be not named to him. And our Elizabeth, though one of the molt Wife and Couragious of Women , and beft of Princes, yet had this as one of her weaknefTes, that (he was dif-pleafed with Eifhop Kudd, for his plain telling her of her tokens of old Age, and Harbingers of Death , which to great ones filler's F.ccle- (as he calls it) is Ingratiflimum acroama : It grates too hard upon fiafticaJHifto- fuch tender Ears j but was the very Joy of our AponVs founder ry. l.io.c. 17. Heart, who when he could fay, that to him to live was Chrift^ ?* 69 ' could chearfully add, and to die is Gain* Much to this Argu-

Publilhedin ment, I have fpoken out of another Text, 1 Cor. 15.55. W Bint, which I efpecially (hewed, that Death being difarmed, could

privately do us no hurt, or procure our lofs. But here we are principally to make out, that on the contrary it podtively brings us in much Gain : But becaufe even of this many particulars were there fpoken to, there is lefs now to be Infixed on. Now what our Apoftle more plainly expreiTeth concerning himfelf, faying, that his death was his Gain i in effedr. he enlargeth to all true Believers, 1 Cor. 3.22. %m ^h 'im 6avaTc$, Whether Life-, or Death, or things prefent, er things to come, WvTa v/aZv \?\ all U yours, and Death as well as Life, or the whole World and all the Comforts of either. The Apoftle here writes the God-ly's Inventory, and inter feculia, amongft all their other Goods he Ctts down Death for one part of them: af*d therefore, as other Goods are therefore fo called, becaufe they are for the sood of the Owner ', fo Death is reckoned amongft them, becaufe by Ghrift it's for the great good and gain of the Believer: For if all things worh^ together for the good of them that love God, Rom. S. 28. then Death alfo, foritisalfo reckoned among thofe aU things, ver. 38, Hither alfo referr that of Solomon, Ecclef. 7. j. The day of Death is better than the day of ones Birth : And that in Rev. 14. 13. where a Voice from Htaven ploclaims, Bleflrd are they that die in the Lord, So that if Bkffednefs be Gain Death is fo too, which puts them into the pofTdlion of ir.

And for further Proof, it appears that they are fully per-fwaded and allured of it: Elfe

1. They would never fo defire it before it come: For Evil and feofs, as fuch can never be the objed: of Defire, but it rnuft appear to be good and. profitable if dc fired > but fo Death hath

been

been, and that earneftly by the Faithful. Old Simeon's Nunc di-mittis, Luke 2. 2p. tells us what he did i and ourApoftle, be-caufe he could here fay, that his Death would be his Gain, doth in the next Verfe fave one fay, that he had a defire to depart ', and well he might, for then he (hould be with Chrifl, which is 7roAu f/£Mov Kpeifvov, much more better, beft of all, and that is Gain with an advantage. How ambitious were Primitive Chriftians to die for Chrifl ? And how earneftly defirous have others been to Die, if it might be in Chrifl ? Making ufe of the Pfalmift's exprellions, my Soul thirfleth for God^ for the Living Pfal.42. 2, God, When fhall J come and appear before God ? The MoralifFs Maxime is, Summamnec metuas diem, nee optes, that we mould neither fear Death, nor defire it: But a truly believing Chri-ftian goeth higher, hath Vitam in patientia, mortem in defiderio, fears not Death becaufe it can do him no Dammage, but defires

it, becaufe it brings with it greateft Gain. And upon this

ground as he defires it before it come :

2. So with Joy he welcomes it when it doth, come ; yea, though in a violent way : As Ignatius blelTed God upon Trajan s condemning him, Cum gaudio circumponens vincula: T\\zWhAv ! demart 3~. tyr could kjfi the Stakf, and fay, Welcome the Crofs of Chrifl. "*" } j* na,tu And well he might, when he could add, welcome cverlafling Life ', in which expreffions we have his joyful Welcome of it, with the Ground of it, becaufe he gained no lefs than everlaft-ing Life by it. And if fo with them that went up to Heaven with Elijah in a fiery Chariot , and a Whirhwind: Then, no wonder, if fo with them thtt are carried hence by the condud: of a more placid and eaiie departure °, and if fome only from wearinefs of this troublefome Life account Death fuch a Gain as to dig for it as for hid Hreafurey and rejoyce exceedingly , and are glad when they find the Grave, Job 3. 21, 22. then we may well conceive how glad the aflured Believer may be of it, when he knows he (hall be greater Gainer by it,as not only refling from his Labours of this Life, but alfo then entring into his ever-lafting both Reft and Joy in a better Life,which thofe others may not then meet with, but the contrary. But if upon this ground the Righteous hath [\xc\\hope in \m Death, Prov. 14. 32. then I hope you will not deny him Joy in it, and if Joy then Gain alfo.

But this will more particularly be made out, if we confider the feverai kinds of Deaths of Believers, And ( as I even

Qjj qq 2 now

6So . SERM. XL.

dow touched) (hey may be either for Chr'tj}^ or only inCbrift. i. If for Chilly then as their outward Lofs is the greater, fois their eternal Gain too : "no lefs, than of a Crown. It is Cypnan. tk e Crown of Martyrdom. Sciant Cbrifti milites fe non perimi,

Ept/L Si. pj corQn2r i j anc j more maffy than others. And if there be any fuch things as AureoU, they will be found on their Heads * iJemEpift.17. God's Firji-b&rn, and therefore have a double Portion. fl ot mer* sect, i. cedes in ctlejiibus, quot nunc dies numerantur in ptnis > as Cyprian

fpeakcth, who compares them to that good Ground that brings forth an Hundred-fold, and therefore their Harveft-joy will be KxKov fjuo\ greater. And therefore Ignatius profefTeth, that it's better to ocinbotv&v Die for Cbrifi, than to be King of the whole Earth. He thereto. 'iMffSv fore thought it was the greateft Gain. To be lure, Chrift will X^^ov h fee they (hall be no loferss who hath given his Word that he GocmXtveiV that findetb bis Life Jh all lofe if, and be tbat lofetb bit- Life for bis t2vth^L [a\e<> jhall find h.> Mat. 10.39. & 16. 25. And becaufe we t&v *r y5s« know not what God may call us to, it will be good to encourage Epift. adRo- and comfort our felves with tbefeWords^ and with firm belief of mams. t ^ s un j ou bted Truth, that they who Die for Cbrift are greatest

Gainers.

2. And if it be but in Cbrifti moft happy Gains will come in to us by that alio : And that both Privative and Pofitive.

1. Firft Privative i for fuch a kind of Gain we find in Scripture, as A&s 27. 21. that phrafe of XApS+om rh §n/Jti<xv, where Paul tells them that were in the Ship with him, that if they had followed his advice, they might have gained tbat Lofs\ that is, they might have prevented it: And fuch a tirft kind of Gain the Faithful have by Death, in freeing them from that both Sin and Mifery, either by ending what before they were in, or preventing what, if they had lived longer, they might have fallen into.

1. It ends

Sin, which all our Lifes-time we were wofully encumbred with, which made P^jw/fofadly groan out that complaint, Rom. 7.24. 0 wretched Man tbat I am, who (hall deliver me from this body of Deatb ? That is^ either this outward mortal Body, or this inward body of Sin which is more mortal. Both may be raken into the Senfe,becaufs both are together in the Event, not till the death of our Bodies is the body if Sin quite dead in us j but then it will be: for asSinentrcd into us at the full union of

Body

Body and Soul, fo it goeth not out till their laft diiTolution. Eut being then parted,

As totheEody, for fins of omiilion, this lump of Earth doth no longer aggravare animam, clog the Soul from doing duty j nor as to fins of commiflion, doth this TLirthly duity tabernacle any longer defile the Soul, as being a fomes-> and an Inifrument by which it adts its felf-pollution.

And as to the Soul, though wicked Mens Souls are in ftatu feparato as fintal as they were before, yet the fpirits of juft Men are then made perfeft, Heb. 12. 23. and therefore not liable to fin, which is the greateft imperfection. And what a gain this is, a holy Heart will tell you, when now groaning under the Burden and Pollution of fome defiling luft, would give a whole World to be rid of it, even exchange his life for Death, becaufe by k he (hall gain a full deliverance from it.

And as Death ends the Believer's fin : So alfo all that mifery, which by reafon of his fin he more or lefs all his Life long was exercifed with. No more inward forrows or fears, or anguifh-esand perplexities in and from himfelf, no more temptations from Satan, no more moleftations or perfections from the World i or if any, he is no more fenfible of them. There the xoicked ceafe from troubling, and there the weary are at reft \ there the Prifoners reft together , they hear not the voice of the opprejjor, Job. 3. 17, 18. And if you fay, that for thefe outward troubles it is then as well with the wickedeiffinnersas with the holieft Saints: I fay, but it is not fo as to thofe inward anguifhes and perplexities, which are the greateft miferies ^ for they in the wicked are not then ended, but (as to their greateft extremities) then begin. But for the Godly no more [then]*my of thefe : They then ceafe from all their Labours, Revel. 14, 13. and reft quietly in their Bedstfz. 57. 2. not one bodily pain, ordifquieting thought mere : as Mr. Knox on his death-bed, being asked whether his See his Life, pains were great, anfwercd, that he did not elteem that a pain, which would be to him the end of all trouble, and the beginning of endlefs Joys. - Serve the Lord in Fear, and Death Jhall net be trouble fome to you. Blejfed U the Death of thofe that have part in the Blood of Jefus. And is not he who hath attained to this proved a great Gainer, having all hi former fins and miferies fo well and for ever ended ?

2. And whatfoeverof both kinds, if he had lived longer, he might have fallen.into, molt happily prevented. The Apocryphal

phal Solomon faith, that Enoch was fpeedily taken away, left wichfduefs (hould have altered his underfanding, Wifdom 4. 11. But I am fure from authentical Scripture,that Jofiab was, that he might not fee that defolation which was coming upon his people, 2 Chron. 34.28. and that the Righteous are taken away Dr. Htm- from the evil to come, Ifa. 57. 1. of which fome expound that mond. Revel. 14. 13. Bleffed are they that dye in the Lord, namely at that

time there meant, becaufe alter that time there would be greater mifery. It may be we cannot but think how mifcrable fome Men would have been, if they had lived any longer, yea, and what finful Snares fome of God's Servants would have been in danger to have been taken in, if they had not died thefooner, Eut when they were now falling,a Fathers watchful eye faw their danger, and with a wary hand fnatcht them out of it, and took them into his own Bofom, out of the reach of it. BkiTed Father ! Happy Child 1 And gainful Death ! that put them into har-bor,when the ftorm was coming that would have funk them, prevented thofe fins and miferies that might have undone them. And thus Death to the Godly is gain privatively in preventing lo(s. 2. Secondly, Pofitively in bringing in realleft Gains, i. Of Grace made perfect, and that in the moll perfect exer-cife and operation of it. Faith then completed in Vifton, and Hope in Fruition, and therefore called the end of our Faitb> 1 Pet. 1. 9. not Co much of ceffation, as the confummation and perfeclion of both : and for Love > what was here imperfedi (hall then be done away, 1 Cor. 13. 10. So that it (hail be perfectly then exerted toward God, and one another, when we (hall be Icocy^iKoi, Luke, 20. 35. like to the Angels of God e-very way pliable and expeditein doing his will: And we, who think how well it is with us, when we can here in any meafure of freedom and livelineis meditate and pray,or in any other kind with enlarged hearts run the way of God's Commandments, and feel how burdenfom it is to lye under the burden of Sin, and have our Chariot-Wheels taken off, lo that we drive heavily in what he fets us to, what unvaluable a -gain (hall we efkem it, when all thefe cloggs (hall be taken off, and we (hall rind our Souls as upon the Chariots of Amminadab,(tcc\y to expatiate in thofe latifiindia of Eternity, and with thofe Angels in Ezekjefs Ezek. 1. 12 ; vifion, whither the Spirit is togc 9 to go without hinderance and wcarinefs. Now a true Chriftian eftimates Gain, not by that of Mony (as it's called Judg. 5. 19*) or other commodities

which

which the Men of (he World traffique in, but that which ari-

feth from being Rich in Faiths James 2. 5. and God's fear,fW.

22.4. Which is the * true and thef everlafiing Richest our Sa- * J^c i5.it.

viour and Solomon calls them > and therefore when fuch Riches tP*ov. 8 - *$•

and Gains are come in fulleft, he accounts himfelf the greateft

gainer^ and that will be when in Death Grace is perfected.

2. And happinefs completed, and that will be then alio, if you will only abate that which will arife from the Souls reunion with the Body, which will not be till the laft day. But at Death Paul makes account,that when he departs hence, he (hall be with Cbrift, which heefteems to be beji of a% v. 23. of this Chapter, in a more full Vifion and Fruition of God, and what attends that Eftate, and in what elfe can be our beft happinefs. Mr. Mede indeed faith, that he remembers not, that Death 1Jfc~OrilUv.r4.iFi5. ever ?n Scripture faid to be the time of reward* Nor it may be is *%j™ ™£'ldU it fbfaid in thofe exprefs words, nor indeed is it the time of the indigitaru reward of the molt full and compleat payment of it, which is referved to the Refurre&ion-day. But I am fure, if Paul faid true, that upon his departure he fhould be with Cbrift^ that the greateft part of the reward is then given, and that not only to him, and fuch like him, which the Papifrs grant, but even to all the faithful that dye in Chrift, whofe Souls are not to be fought for in the Papifts Purgatory, or our new Philofophical Divines lower or upper Quarters, where they can tell you in their feveral Vehicles, what Meat they eat, and what Recreations theyfportthemfelves with. Informer times with Protectant Divines, and others before them, there were but two Receptacles of Souls departed, either Heaven, or Hell * and if they that dye in Chrift be not in Hell, I hope they are in Heaven, and if there, then moil happy : and if Death fend them thither, then what gain they get by it, they will think of, and blefs God for, to Eternity.

Thefumof allthefe particular proofs is epitomized in that (hort faying of Auftin^ Mors beatitudinvs principium^ laborum meta, peremptoriapeccatorum-t It kills Sin, ends Mifery, begins Happinefs in Grace and Glory, and therefore upon all Accounts it's gain to the Godly.

And then t^ttH 'IttfN O the blefTednefs of that Man whom yfe. %; this may be truly faid of! Well might Solomon fay the Righteous Ptov, 12. 26. Man is mjre excellent than his Neighbour^ in that when to all other . (wicked or Worldly; Men, Death is. the lofs of all which they

account

SERM. XL.

-account gjj/i, as of Life, and all the outward comforts of it, to that when they are gone, they fay with Micab, when he had loft his Idols, xvbat have I more ? Judg. 18.24. he can fay I thank God I have loft nothing, nay I am fo far from being a lofer, that I am a moft happy gainer by the bargain i and he that is a gainer by Death it (elf, can, as toother matters be a lofer by nothing, nay he is a lofer by Life, (as Paul was v. 23.) if Death begd/H to him, how great is the difference } Some would have

See Mms tn it hinted by the Pfalruift, Pfal. 49. jo. where he faith Wife Men

Ucpm, ^ but Fools Perijb. • The Godly-Wife are fubjed to Death,

as well as others, 7 but Chrift by his Death hath changed it to his fromaCurfeto a Blefling, that it's not now it felf, not a Death, but a Carcafe of Death, a vanquifhed Goliab, before terrible,

Ecclef.$>. 4. but then by every little David trampled on, a dead Lion, whofe very roaiing (the noife or mere naming of it) was before affrighting (as we faw before) but now fo far from terrify k)g, that as

Judg. 14.8. Sampfitfs Lion it hath faeeteft Hony in it, when fweeteft and greateft gain comes by it. Thus Death fitteth uppon fWos xhte--£es> Revel* <5.8. we tranflate it a pale Horfe, but the word (both according to its derivation, and more frequent ufe)fignifi-eth alfo green and virdant. To the wicked it spallida mors, pale Death, becaufe it makes them look pale, but green and pleafant to the Godly, they that in old Age being planted in God's Courts, are green and fruitful, Pfal. 92. 13,14. even in Death it felf, which blafts all elfe, retain their rlourifh, and never more than then,when they are now fprouting out to Eternity. Hezekjab now fick,and in his own fenfe dying,and that in fome refpedts 10 forrowing, that it's faid he wept fore, and as it were now receiving the fatal ftroke from God's hand (thou wilt make an end of tnelCa. 38.13.) yetufetha word toexprefsit,that had peace and comfort conteined in the llgnification of it *3Q >7 fc*?J-| from CD*)?® which fignifieth peace, fo that although it be an end, yet it is a peaceable one, and fo makes good what David faid, that the end of that Man is Peace, Pfal. 37* 37. as how full of Peace

^r Muis0L\ anc * C° m f° rt are T>avid*sown laft words, 2 Sam. 23 ! and fome

that r[aim. conceive he made Pfal. 72. on his death-bed.

At non fie impii, nonfic* The ungodly are not fo, it is far othcrwife with them. Mors peccatorum peffima, as the 70. and vulgar read, PfA. 34. 21. In the laft part, and end of a finner's

Jam. 4- H- Life, it's worft with him. They had in their lives been bufily trading in the World, buying and felling and getting gain-, and

ruffling

ruffling it in the World, but mean while by their fins they run James 4,13. deep in debt with God, and for want of Intereft in Chrift to be their furety, at Death (it may be on the fudden) it comes to that of the Pfalmifl: P"Y1D >D* ? f^$>\^let death feize upon tbem,8c let them go down quickjnto Hell. Death feizeth on them unawares,as a ^ r ^mmomd Serjean^orfcurfevant, & cafts them into Prifon,which is expref- in i 0 c U m. led by their going down quic\ into Hell, (as it's faid Numb. 16* 32, 33»that Korab and his Company did)and there the Pfalmift faith, they lie like Sheep, (or Wolves rather) and Death feedingon them, as they before (it may be) preyed on the Sheep of Chrift. Bernard p fal. 49.14. thinks it's faid as Sheep, becaufe their former warm Fleeces of ^'n'mundat Riches and worldly contentments will then be clofe {horn, and um dmtfa-their Skins flayed off, and then Death feeds on them, though rum. they never dye, quia femper moriuntur ad vitam, & femper vi-vunt ad mortem, and there,as Prifoners with the Devils, are refer-ved in everlasting Chains under darfyiefs, unto the Judgment of the great day , as the Apoftles Teter and JWfexprefs it: though it t ^ /'*" may be they lie on their Death* Beds like Logs, either fenfelefe, J or fmothering in dilquietnefs of mindj yet that's but in the imoak of the Furnace, but the worft is, that at Jaft they will burn in Hell. Of them at Death you may fay (as you ufe to (ay of fome miferable Man here) that their beft days are paft *„ but of the Godly if Death be their gain, even in the faddeft days of their Life, that their beft days are yet to come, even the day of Death, and of the Refurre&ion. Oh what a great Gulf will there then be betwixt the Righteous and Ungodly, yjctrujx. Luke 16. 26? What a diftance ? what an odds between them, ujyx.. when both their Accounts (hali then be caft up ? when the one, who counted gain to be godlinefs, (hall lofe all, and the others 1 Tim. 6. j.' Death (hall prove their greateft gain ? And therefore let Hannah's words be faid to the head of the proudeft profane Worldlings, Talh^ no morefo exceeding proudly-, let not Arrogancy any more come out of your Mouth, fpeakno longer grievous things proudly and i Sam. 2. 5. contemptuously againft the Righteous. Say not fas they would have p ^» 3 1 *8, had Job to have faid) it profiteth a Man nothing that he (hould delight himfelf in God ? What advantage will it be to ihee, and what l 0 ?* ^' 9 ' profit Jh all I have, if I be cleaned from my fin ? or as they in Mala-chy 3. 14.1* vs in vain toferve God, and what profit is it that we have kept his Ordinances, and walked mournfully before him .? What profit.? Why (as the Apoftle faith in another cafe) much every Rom. 5 1 u way y for us and ours, for Body and for Sou!;, in Profperity

Rrrr and

and Adverfity in Life, and efpecially in Death and after Death i When Chrift is our Life, and Death our gain, when fuch Scoffers will call themfelves Fools for accounting fuch Mens lives

Wifdom * .4 5. Madnefs, and their end to he without honour^ when they (hall fee it's their greateft gain, and they numbred atnongft the Children of God, and their lot among the Saints, and thofe Deriders then have thofe two queftions returned upon them to anfwer, that in Job 27.8. What is the hope of the Hypocrite % though he hath gained, when God ta^eth away his Soul ? And that other of our Saviour, Matth. i6- 26. What vs a Man profited, if he [hall gain the whole World, and lofe his own Soul ? and what pall a Man give in exchange for his Soul I Thefe they will never be able to fay, though they will be fadly thinking of them in Hell to Eternity.

And therefore, what (hould our greateft care and endeavour

*Vfi» 2# be, but that we may attain to this happinefs, that Death which is moft Mens greateft lofs, may with Paul's be our gain > It's a bufy World we live in, and except only fuch flothful Drones, or debauched Prodigals, who labour for nothing, but to gratify their Eafe or their Lufts, all that would not be idle and (enfu-al Bruits, are bufy in trading, in fomething or other, that they think will turn to account, and bring in fome advantage, and procure at leaft a livelihood i but alas it's only a livelihood, it's for a fhort life only: but there are too few that think what will be gain to them at Death, when they will be in greateft need of fomething that may make their hearts then to live, upon which they may live to Eternity. And therefore it would be a great part of their Wifdom and Thrift, whilft they think they have too little time to compafs their other ends and projects to gain time (as thephrafe is Dan* 2.8.) to get ready a Cordial againft that fwooning Fit, that they may be gainers not only at Death, but bv it, when time fhall be no more. So they may be gainers indeed,and be profitable to tbemfelves,zs Elifhjz faith, a wife Man is -profitable to bimfelf Job. 22. 2. and that gain will not be only great, but fo fure,that there will be no undoing after-claps, as Job faith there will be with others after their greateft gains, when Godtabes away their Souls> Job. 27.8. Socrates, the night before he died, was defirous to learn Mufick: happy we ) if then, inftead of fears and forrows for the loftes we (hall then under-go,wecan make melody in our Hearts^but it will be good to have been tuning of them to it before.

And for this purpofe Let

Let it be one great part of our good Husbandry not to deal in, or to make a trade of any fin, which in other refpedb we may account moft gainful and profitable j for it will certainly eat out all our gains, it may be in this Life, whilft God blafts them, or our Souls be blafted, and (it may be here) tormented by them. Solomon's word will for certain be found true, the rvickgd vpotketb a deceitful voork^ Prov. u. 18. and it is the word of him that repents for fin, I have finned, and it profited me not, Job. 33. 27. ICa, 44. 9, io, And how frequent in the Prophefies of Ifaiah and Jeremiah are & 47.12.& 57. thofe expreffions, that they do not profit., they {hall not profit ,that I 1 '. they cannot profit, that fuch Idols axe profitable for nothing? But & ^j /&iV to be fure at Death it will more fully appear to be fo, when fuch 19. & 23.3a. gains will not only be loft, but prove lofs, whilft we are for ever loft by them. The very Sting of Death is Sin, 1 Cor. 15. 56, and then, although we before thought the gain of fin was fweer, <£ Mvf&v yet it will then be as bitter as Death, when with the Hony we *niv & 7ravTn have got this Sting with it, which will prove the Worm "7ncp^y^ that never dies, Mark p. 44. vw<\>\)M\v

2. Learn to undervalue the World more, with all the e^u*sro?e/at/-gains, profits, and contentments of it; for if we be of theTS-nisa^af-Men of the Werld, who have their Portion in this Life, and they T/asT^cu-be our Portion, they fJiotfocOrig. 1

Will make us unwilling to dye, according to that, 0 contra eelfum Death, how bitter U the remembrance of thee to a Man that livetb lib. 5. at reft in hU Pojfejjions ? Pfal. 17. 14.

And it will be Death indeed to us, when we muft die i Eccie ^ 4*« *• when all that is loft and fcattered, which the very Life of our Souls was wrapt up in*, when fuch Men (with h'm, Aft* 16* ip.) fee that all hopes of abet-gains are gone% they then fink into Defpair, before their Souls do into FLU > nay when they fee all their former gains are loft, they are loft too, and fo end their lives with that Emperour's laft* words -CTccvToc iyivofjmv ii, Scflsv (aoi KwlliKei, I have been all things, and all now profit me nothing. It was therefore no bad husbandry of Matthew the Publican to leave his Toll-Booth to follow Chrift, nor will it be to us to loofen our Hearts from our moft profitable employment in Life to, get nearer to Chrift, that by his Death our Death may be gain to us, and we may then be no lofers > which leads to

Rrrr 2 3. The

3. The third Dire&ion, which is a high valuation of Chrift, fo as to be willing to part with all For him h for fo the fame Paul , who here faith, that Death U bti gain, in the third Chapter of this Epiftle, v. 7, 8. faith, that tbofi things which were gain to him , be accounted lofs for Chrift. If we account gain, lofs for Chrift, then "Death with the lofs of all things will be gain to us by Chrift. If the main Pillar by which the Houfe is held up do but ftand, it will not fall down, though other props be taken away> and if Chrift be our All in all, then although all things elfe at Death be taken from us, and we from them, we have loft nothing > no, have gained by it, fulleft union with him, and polTeflTion of him, which is our greateftgrfitf, becaufc our great-eft happinefs.

4. Improve the Talents we are betrufted with, fo as our pound may gain ten pounds, Luke ip. itf. and that at Death, when thou comeft to thy account, will gain thee Authority over ten Cities, v. 17. Beeft thou a private Chriftian, eipe-cially if a Minifter of the Gofpcl, labour caiefully to gain Souls to Chrift, and that will bring thee plentiful gain both at Death in inward Comfort, and after Death in a more plentiful reward. Paul was very induftrious in this Trade, as you may lee, 1 Cor. 9. ip, to 23. and Chap. 10. 33. in which his Life was fo laborious, that you find here his Death was gain to him.

5. But add Perfeverance to all; elfe we loje all that we have gained, 2 John 8. As the Nazarite in the Law, if after his Vow he were -f diluted, he loft all his former days, Numb. 6. 12. or as he that runneth a Race, though he hath gone on far in it, lofeth the prize, if he give over before he come to lay hold of it : and therefore although either the

length of the way, or our pains in getting on in it, put us

Sir John Pick- t0 **' vet w ^ tnat worthy Knight on his Death-Bed fay, r*ng. Hold out Faith and Patience yet a little longer, and it will not

belong before Death pay for all*

6. Laftly, Remember what went before thefe words in the Text, To me to live u Chrift \ and then, to die UGain. Labour that Chrift in all the fore-mentioned Particulars be our Life^ and then we be very certain that Death will be our Advantage:

Aasio 38. A Chrift-like though painful Life, will certainly end in a moft John 17.4. gainful and joyful Death. He went up and down doing good, and

finished

finijhedthe Wor\^ which his Father gave him to do, fuffered thofe

flings which were appointed Him, and fo entred into Luke M« 2&

Glory. And we following Him in Hi/ fteps, need not doubt

but we (hall into it alfo : But to live like a Beaft or a Devil, and

to think to die like a Sainr, to live fo unprofitably that neither

Chrift hath fervice from thee, nor any Eody any benefit by thee,

and to hope that "Death will be Gain to thee, how vain and un-

reafonable ? Epittetus could fay, ozrx cu^ucpe^v, inei £, to kv-

aiSes, where there is true Gain, there muft be true Godlinefs ',

and the Apoitle faith, Godlinefs U Gain, i Tim. 6. 6. and pro*

ftable for all things, having promife not only of the Life that now

U, but alfo of that which is to come, i Tim. 4.8. And therefore

the profit of it is not ended in Death, but then more than ever

before comes in, and is made over to be enjoyed in everlafting

Life and Glory.

Which therefore, for the third life of the Point, fhould en- yr e courage the Faithful againft the fear of Death, and calls upon them rather to deilre it, than be afraid of it. Our Gain doth not ute to be the Matter of our Fe jr,but of our Defire and Joy.' The Tradefman is not wont to be afraid of a profitable Bargain, nor the Labourer of his Day's work in the evening to receive his Wages and Reward : Now this (if we believe Paul) Death is, or brings with it. He confidently faith here, that it is Gain, and therefore, as fuch, is not afraid of it, but ver. 23. defires it. Indeed he (peaks of fome, Heb. 2. 1?. who through fear of Death, were all their life-time fubjett to Bondage : But who were they ? I confefs fuch he fpeaks of as were to be faved by Chrift, as the beginning of the Verle fheweth in thofe words, that he might deliver them, &o But yet fo as they were out of Chrift for the prefent,or if in Chrift,yet not aflured of it,but mil under a fpirit of Bondage according to that Legal Difpenfation before Chrift. And yet I do not remember, I read in Scripture of any either under the Law or Gofpel truly Godly> that were much affrighted at the approach of Death. Hezehiah indeed wept fore at the MefTage of Death, and fome (I confefs) think he was then under fome inward angui(h of Spirit: But I can- I& 3 8 J« not eafily believe that it was (imply from any fear of Death, whilft he even then had fo clear a teftimony of his Confcience, that he could appeal to God that he had walked before him in truth, and with a perfett heart in his life, but it was becaufe he yet wanted a Son to continue the Promifed Seed, or for fome

othe*

other like caufe. And as Death is an Enemy to Nature: Co Nature may, with fubmiflion to God's Will, without fin be ready to turn from it. So our Saviour deilred that the Cup Matth. *£• ??• might pafsfrom bint* And it is faid of Peter, that fome (hould John n. 18. ^ fo m ^ an £ carr y i )im thither he would not. But our Saviour's was more than an ordinary Death, than any Martyr's death, that fuffered never Co great Torments in it* and was it out of Luke 9. ?2. fear of Death, when his Face was fet to go to Jerufalem to be John «8. 4. Crucified * When he went out to meet His Apprehenders ? when John 10.18. r_f e faith, that ng Man too}^ away his Life, but that He willingly of himfelf laid it down > and therefore was not thruft out or John 7. 11 driven, but faith, I go to my Father, as fbme obferre > When ' nwr, i evcn fj e deprecated to be delivered from that Hour, yet faith, even j 0 hn 1 2 .27. for that Caufe He came to that Hour> And therefore quietly Matth. 2<. 30. and fubmifTively faid, Father not my Will, but r hine be done > Luke 12.42. And even in the Pangs of Death fo quietly could fay, Father y Luke 23. 46. > in%Q ^ y an ^ 1 commend my Spirit ? A nd for Peter, when now •near to Death, we do not rind him bewailing it,but calling of it only a putting off hti 'tabernacle, 2 Pet. 1. 14. Nor doth the Story of his Death mention any fuch aflfrightment of him then, but the contrary. And for others, Mofes and Aaron went up the Mounts to die, as a quiet Child doth at his Fathers command go up to his Bed to fleep (as I have elfe-where fhewed> Simeon Tim 678. ^ n & s ^ s Nunc dimittii. Paul knows his departure U at hand, **' ' but he calls it his ava\uoi>, and that word fignirieth fuch an Unbinding and Taking off of Burdens, as we do to our Beads when we come to our Inn, or return to our Home ; and that (I hope) is not dreadful, but defireable and welcome, as his was there, when after his good righting of his good Fight, and rinifhing his Courfe, he had his hand upon the Crown of Right eoufoefs. And it was a breaking of his heart, that they (hould weep and pray him not to go to Jerufalem, who was ready not only to be Bound, but alfo to Vie for Chriji there, A&s 21. 13. As Ignatius in the very like cafe faid to his Friends, Eptft.adRom.oLQtTi [A* >uk8<x£$v cp£s A<x€eiv, wei m^yivojuucvoi avfyQTros ot£ 'iffoyuoci. How chearfully did the Martyrs in former and latter Times make hafte to their Torments, fas faft as an old Man can, faid old Latimer) imbrace the Flames, and had lefs trouble to endure trie Torments, than their Torturers had to inflict them > I do not fay that all, efpecially weak Chriftians do, or can arife to the Heroick fpirit of thefe Worthies, and

God

God forbid that I fhould fear the fafety of their Eftates, who from weaknefs of Faith and want of Aflurance are afraid of Death, and becaule they dare not as yet die, pray with David, Plal. 3^. 13. 0 jpare me, that I may recover ftrength, before I go hence,and be no more*

But yet this I mutt fay to fuch, that whilft thus they pray for time to recover ftrengtb, they muft acknowledg that it is their weaknefs, which is not to be refted in. And if it be from their former carelefs neglect of preparation for Death, or contracting of, and continuing under the guilt of fome favoured Sin, which makes Death terrible, they have the more need to make hafte to get out of it. Or if it be (as it may be fometimes it is) becaule in their former Life, they among their other many Petitions, have not fo much preffed that for comfort in Death', they had then need plie it the more, and liften to holy Bradford's Counfel, who thus advifeth, Pray when the tide of Death comes, ^lj! r ^fp^ that we may hale forth of the Haven of this Flejh, this World, thion, chearfully* Nor indeed mould it be a Haling, but a ready going with the Stream, as St.Auftin faith: In Death we fhould be like live-Honey, which is the beft, not to need prefling out of the Comb, but to flow freely from it. But the Wax of this Comb fticks too faft to us, and makes us cleave too much to this prefent Life, that we have need to chide out our reftive Souls with him, Egredere, 0 anima y egredere, roufe up, O flothful Soul, get up and get out. Go forth, 0 ye Daugh- Cant • x -tersof Zion, and behold King Solomon with his Crown. Are you afraid to (hut your eyes from feeing the World and Men, that you may open them to fee God and Chrift, as Cyprian (peak- De exhortatio-eth ? Is Death to the Godly but an &k&xgis, an Exitus, Heb. m Martyni. 13.7. an ifoSfcs, 2 Pet. 1. 15. an Out gate, as of Ifrael out of Ca P- **• ad fi~ Saypt} Nay, as Cyprian elfe-where faith, Non exitus, fed tran- n * m * ,. fitus, & temporalt itinere demenjo ad sterna tranjgrejjuj ? And t e. s. 1 < t (hall we be unwil'ing or fearful to go out of our Prifon into Our glorious everlaning Manfion? Is it but an ccvaAucns, (as even now we heard) and after a long tedious and dangerous Journey, fhould we be troubled to return Home, and there to have our Burdens taken off, as we faid that word fignifieth ? Is it but an Accerfitio, as Lucianus in Cyprian mles it, but our Father's fending for us Home after a long abfence from him ■ E ^.*». S. z.\ either by our wild Vagaries, or upon his fending, and occafi-ons> and fhould not then even the Prodigal, when come tohim-

fe\f

(elf, fay, I will arife and go to my Father? Luke 15. 18.

AndlafUy, In the Text is it zGain? Then what bad Huf-bands we, if we be backward from making out after it ? But is it indeed Gain ? Then all the time before we arrive at it, if it be not Damnum emergens, accruing lofs, as too often by our prodigal Mifpeufes we make it, yet at beft it will be but Lucrum ceffans, it's a ceating and intercepting of that Gain, which we might have had by it. And* then Quiskic anxietatis & follici-MortA*S ' \ tudinis locus eft ? QuU inter h&c trepidus & mceftw eft, nifi cui Jpes & fides deeft ? What place is here left for Anxiety and Fear, as the Father fpeakSjUnlefs it be in them that have'no hope, or but a weak Faith if any? It's for Heathen Romans to have a God, whom they made the prefident of Death, and therefore called him Viduus, (becaufe he did Corpus anima viduare) and therefore would let him have no room in their Houfes, but (hut him out, and let him ftand without j and fo Romana Religione damnatur potins quam colitur- But the allured Chriftian with Jofeph of Arimathea, may well place his Sepulchre in his Garden of delights, and put Death and the thoughts of it in his Bofom, (not as a Snake to fling it, but) as a Jewel, as his Gain to enrich him : Ejus eft mortem timere, qui nolit ad Chriftum ire , It's for them to fear Death that would not go to Chrift, and they that have no aflfurance of a better Life may be loth to leave this,becaufe they know not where to mendthemfelves>& fo Earth in poffeflion they think is better to them, than Heaven in reveril-on. But how more happy will it be, if, after Cbriji hath been our Life, Death prove oar Gain ? After whatever I have in this Life loft for Chrift, if not here, yet at Death I mall be fureto be no Iofer by Chrifl, but there may be able with David, and Pfal. 31.5. our Blefled Saviour to commend my fpirit into Ged*s Hands} then Ltikcaj. 46. vv j ien (fore w jji be enough to take our Goods and Honours, and other Earthly poflellions to enjoy them, aud fome (it may be) to take our dead Bodies and bury them, but none but God to receive our Spirits, who only can fecure and fave them : Then, then to be able with much peace to fay, Father, take my Jewel, and lay it up in thy Bofom, 'JT1 *fV my only One, my Darling, my Glory, and glorihe it with thy felf for ever: How happy will that be, and how blcfied (hall we be then } Which in a way of clofe walking with God, and working for God, we mould labour now to get afTurance of, and then after a longer or fhorter days labour not to fear Death, but be glad to go toBed and to reft with God for ever. This

This at all times, but efpecially in thefe times Of the Old-age, and Ruine of the World, and (it may be) of feme of our now almoft fpent Lives.

And of thefe our troublefom and perilous Days. It's good dying in Evil-days, if allured that we (hall then live with God for ever. No hurt to be taken away from the evil to come: For the Ship to be put into the Hirbor, when the Storm threatens a Shipwrack. Upon this Ground the Father exhorted the Chri- c Jf>n*** ftiansin his hard Times, to be williug to Die though it were by Martyrdome*, Vt qui cemitis c&piffe gravia> & fcitps immi-nere graviora: Becaufc they faw fad things, and fore-faw fadder coming on. Death mould not then be bitter, when fuch things as are more bitter than death are in view for thofe that live longer.

Let this be the Rule by which we eftimate true Gain, viz. If fyfe ^ it prove fo to us at Death, and Death it felf be Gain to us i for then our accounts will be fumm'd and made up, and then Gain and Lofs will beft appear ', as Solomon faid when he came to his Audit, Ecclefi 2. n. then I looked on all the Worlds that my hands hud wrought, and on the Labour that I had laboured to do: And that was very great, as we may fee in the fore-going Verfes, where you find him as a diligent Chymiji very buiie at his work, to extradt and gain an Elixir and QuinteiTence, even the Spirit of whatever Contentment the whole Mafs and Body of the Creature could afford. But alas! when all el(e was evaporated, there was nothing left but that Caput mortuum > Be-* holdy all was vanity and vexation of Spirit, and there was no profit under the Sun: And as little do all our great Traders (and Gainers, as they themfelves thought) that fay, as James 4. 13. 7*0 morrow we will go to fuch a City> and buy and fell, and get Gain : As little profit do they find, when at Death they come to their laft reckoning. In their life and enjoyment oft-tim.s no other profit by what they have Gained, but the beholding of them with their Eyes, Ecclef. 5. n. But to be fure at Death, when they muft leave- them, Riches will not profit in fuch a day of Wraths Prov. n. 4. will not be able then to purchafe a Freedom, no not a Reprieve from Death, TfaU 4?. 6, 7, 8, p. much lefs everlafting Life, and it will be well if not Death eternal. And here let me name fome few things, which Men ufually for the prefent think very Gainful to them, which will not at 7)eatb turn to account.

Sfff 1. All

<*94

SER.M. XL,

i. All fins, even the gainfulleft. Demetrius may get no fmall Afts r i9. 24.' Gain by making Silver /brines for Diana his Idol, and the Ma-Atts 16. i^. ft er 0 f the Pythonifs by her divination, and many others now a days by unlawful Callings, and unlawful and dijhoneji Gains, at *Numb. 24. which God, as very angry,* /w/Vfj M* /;j«J/, Ezek. 22. 12, 13, 10. 27. But none of thefe can in themfelves be true Gain, which

Tientsin ar- is wont to be defined to be Boni utilis acquifith, quod ad venerandi gumtntoHtp- boni cmfecuiionem conducit. It's the acquiring of iomething parch/Plato- t ' na t j s profitable towards the acquifiiion of the chief Good. p£ But if the wages of (in be Deaths this mult needs be quite con-

trary, the greateft Lofty lofs of Peace with God in Life, and thelofsof God and everlafting Life at Death. And then (as Dan. 6. 2. they faidj Why jhould Dammage grow to the hurt of the King ? Ezra 4. 22. So I to thee, But why mould fuch an utterly undoing Lofs grow (o thy Soul ? Or, as Paul faid to them, AUs 27.10. Sirs? I perceive that this Voyage will bswith hurt, and much Dammage not only of the Lading and Ship, but alfoof our Lives: So I mud fay to every fuch Sinner, unlefs he ftrike Sail and fteer, another Courfe, though thou beeft now Top and Topgallant, and goeft before the Wind with all Sails fpread, and filled with (as thou thinkeft) a moft profperous Gaie, yet this Voyage will be to thy hurt, and much Dammage not only of Lading and Ship,oi that Saburra of outward Contentments,that thou art fo deeply laden with,and of thy Bodie's brittle Bark, but jiugufunt, of the Life? and that of thy Soul for ever, Acquifvit pecuniam, perdidit Juflitiam, lucrum in area, damnum in confeientia : Gain intheCheft, and Lofs in theConfcience, he hath gotten Money and loft Piety and Juftice, are fad words, but faddur things-Such Gainers I compare to fuch prodigal Unthrifts, that lavifh it at their Inns*, and what Gainers they, who have got fo much Mirth and good Chear ! Ay, but Friend?, there is a great reckoning that mud be paid before, or when you go to Bed in Death, which will not furTer you to ileep quietly. Whilft you by thefe finful means increafe your Gettings, you like fuch Pro-Ma. $7.10. d j ga]s run f aA . an( j decp intQ dcl)t} w h| c k w hilft you find the life

of your hand, asthe Prophets phrafe is, that which fupports you with a livelihood, you are jolly and never think of it. O but there will at Death come a day of payment, and then a Prifon, out of which you will not get, till ycu hzvepaid the utmoft farthing and that will never be ■, and fo you lie in chains of dark-

nefs

#<?/} to Eternity. What gain by Cm will you then think you have got, by that of which you are then afhamed , bccaufe R° ni *^ 2r » by it utterly undone ? You may then put it all into your Eyes, and be there weeping it out for ever. Penny-wifeand pound-foolifh will be then a lad Proverb, which you will be fadly thinking of, when all is loft and you with it; to have gained Lordiriips and Kingdoms by finfui ways will be found greater! lofs at laft. They will then appear to have been the Devils gifts rather than God's ; and as they ufe to fay, that the Devil's Gold which he gives to Witches is found to be but leaves and traffn fo you will find thefe to be fuch tra(h, as will yet make Fewel for everlafting burnings. Whattherefore (you heard out of the Pro- Ambrefde phet) God in anger fmites his hands at, we (hould with an holy JofphMcrum defpifing (with him, Ifa. 33.15.) foake our bands of, namely of P ttas '.**/#* the gain of opfrejjion, bribesand whatever other unlawful profits, at^TptltTs dtf-which will then prove lofs with a witnefs. No, then Godltnejs' pndtnm eft. will appear to have been profitable for all things, 1 Tim. 4. 8. and although in the profedion and pradlife of it, we have met with 2 Cor. 7.?. inward repentant grief, and outward lofs and mifchief, yet (as Tanl faith) we (hall in the upfhot rind,that we have received dam-mage by it in nothing*

2. Nor will alljeven lawful acquifitions of outward profits or pleafures, or honours, or the like contentments (as we ufe falily to call them) if net better improved and husbanded, make Death gainful^ or be gain to us then, when (I fay not the unlawful getting or uling or keeping of them,for that I fpake to in the former Head, but) the bare retting and fatisfying our felves in them, without making out after, and fure of Chrift, who is both in Life and Death advantage, will be the lofs of our Souls > and what hath a Man then gained, though he had gained the whole World? Matth. i6> 26. In regard of ufual events in ordinary providence, Solomon faith,, there is a time to get, and a time to tofi'a Ecclcf. 3. 6. and all our Life (hould be a getting time to get Grace and Peace, that fo at length we may gain Glory > but there is no time to lofe, at lead to lole our Souls, especially death is no fuch time, when, if they bo loft, they are loft for ever* 1 Sam. 9.^x0,

Saufs loft AJfes may be again found, and fo the loft Sheep ^^^9-^ (and fuch were the beft of us) in this Life may be alfo; but jJ^f'J * 2 /* Souls loft at Death will never be able afterward to find the £ U kci4.4*5-way to Life : nor will all the riches of ths World be able to purchafe then a Guide to it.

S f f f 2 Indeed

Indeed in the right improving of them for God and the Poor, thou'jnayft be laying a good foundation (as the Apoftle fpeaks, i Tim, 6* 18, ip.) againft time to come, that, when Death comes, thou may ft lay bold of everlafting Life : but the bare enjoying of them, though it may fet thee on higher ground amongft Men here below, yet it will never be able to lift thee up to God's favour in Life, or to Heaven in Death. The gain of thefe things is the Devil's Bait, and therefore he caft it out as his laft device to take our Saviour with, AU thti will I give thee> Sec* Matth. 4. p.

James 1.14. an( j w j t h which <sfeA.£a£«, he enticeth Men to the lofs of their Souls, and fo the fame Greek word Ktg^fcs fignifieth both (jain and Craft or Deceit , becaufe by gain he craftily deceives Men to their perdition. And fo his prime Scholar

Ecclef. 10. 16. Simon Magus, (becaufe, as Solomon faith, Mony anfweretb all

AftsS.r?. things) would be chaffering with it for Spirituals: but Ve-ter gave him his Anfwer, that his Mony was not current in

Ver. 20. God's Market, but bade it perijh with him\ fo that it feems

be might perijh for all it with it : and if gain be all his

iTim.6. ?. Godlinefsy all that his gain will be found to be lofs at his laft reckoning, and then the Covetous, who are moft .greedy of gain, will be greateft lolers, as the Prophet pronoun-ceth a Woe againft fuch, Hab. 2. p.

3. Nor will the bare enjoying of outward Ordinances, though more gainful, make Death our gain, which yet Men are too ready to phanfy and promife to themfelves. Now know I (faith Micab) that the Lord will do me good, feeing I have a Levlte to my Priefty Judg. 17. 13- and it is a Plea which fome even at Death and Judgment will knock boldly at the Gate of Heaven with, to have it opened to them, We have eaten and dran\\ in thy pre fence, and thou baft taught in our Streets, Luke 13, 2d. And to this day it's a very fhort cut that fome are ready to make from a Death-bed to Heaven i they have been Baptized, and by it Original fin was taken away from them, and they have gone to Church to Prayer, Sermon, and Sacrament, and if then at the point of Death they may have their actual tins taken off by Abfolution, and receive the Sacrament upon it for confirmation of h y th'ey make no cjueftion but they (hall go bolt right up to Heaveir, and whatever their lives be, Death will be their gain without all peradventure. But

Friend,

Friend, be not too hafty to reckon without your Hoft, fit down a little, and think feriouflybf thefe Scriptures. Bodi* ly exercife profitetb little , i Tim. 4. 8. It U the Spirit that quic\neth, the Flefir profitetb nothings John 6* £3. Circumcifion verily profitetb) if thou h^ep the Law; hut if thou beefl a breaker of the Law, thy Circumcifion U made un-circumcifton, Rom. 2. 25. It's not the bare having them , but profiting by them in one fenfe , if either in Life or Death thou wouldft be- profited by them in another, indeed we read Rom. 3. 1, 2. What advantage hath the Jew , or what profit U there of Circumcifion ? Much^every way, and chiefly, hecaufe unto them were committed the Oracles of God, faith Paul i and fo fay I, great is the gain that in Life and Death we get by them, if we in Life gain javing-Grace, and Souls-advantage by them: but they will not be fo if we live wickedly, or but unfruitfully under them, and fo have our condemnation aggravated by them, as fome would gather out of Revel* 14. thofe that will not be gathered in Gr*t* the Gofpel's Harveft. v. 15, id. will be preffed in the Vin z tage of God's Judgments, v. 17, 18,

4. Nor will outward Profeflion, and a fair fhew under thofe Ordinances, which too many reft in, and hope to gain Heaven by , accrue to their advantage at Death, and their Jafl: account then. Paul could fay, though I jpec\ with the tongues of Men and Angels , and though I have the gift of Propbefy, and Faith to remove Mountains, and hejhw all ray goods on the Poor, and have not true Charity , it profitetb me nothing, j Cor. 13. 1,2.

A4jd more near to my purpofe ; that's a fad que/Hon^ Job. 27. 8. What is the hope of the Hypocrite though he hath gained this and that, aud the repute with Men, with Chri-ftians of more than ordinary proficiency in Grace and Holi-nefs, when God takes away his Soul} Man, thou wilt then be ftript(forwe fhallallbe judged) naked, and then, as Solomon faith in another cafe, Prov. 23, 8, "the Morjel thou baft eaten Jhalt thou vomit up, and lofe thy fweet words: the hid corruption of thy Heart will then up and out, to the loathing of both thy felf and others; and all thofe Jweet words and pretences by which thou didft impofe upon others, and en-deavouredil upon God alfd, will be all loft, and thou with them, when thou (halt find that ofihe ApofUe Rom. 2. 2?

made good, He if not a Jew, who vi one outwardly, neither ii that Circumcifun which is outward in the Flefh : but he ii a Jew-, who is cut inwardly , and Circumcifion is that of the Heart in the Spirit, and not in the Letter, whofe praife is not of Mftf hut of God*

Raven** extat emblem* ad picturaw Pbxnicis :

Cecums moritur^ qui [cit fe morte renafci 5 Mors ea non dki 7 fed nova vita pot eft.

Expunctd hdc morte ad immortalitatem veni-mur. Cyprian de mortalitate^ S, 2.

FINIS.

'there are feveral literal Mijlakfs, and fome mifpointings in the Hebrew words-, which the Candid and Learned Reader is defired to amend, the other moft material here follow*

* v

PAge3.Line 13. Read by. p. 4. 1.3. x.notionil. p. 9. in the margent, r. John the mofi Eagle-eyed Evangeliji.. p. 21. 1. 32. r. Michal. p. 24. 1. 8. dekfelf after him. p. 32. 1.51. r.add fome. p. 8 r. L ult. r. Tr^f v. p. 88.1.11. r. '/<s>y&. 4.18. p. 91.1. 17. r. lumber, p. 112. marg. r. /<£/'/• fectam. p. 1 22.1. 8. r. /;* Chrifi. p. 182. 1. 3$. for God himfelf, r. Godlinefs. p. 183. 1. 36. for crofs, r. crajje. p. 224.1. 18. v. meant, p. 230.1. 8. r. yj&a\&v. p. 232.]. 9. v. adore him for. p. 233. 1. 13. r. could beflow. p. 239. 1. 38. for crimes, x.a'tmes. p. 247. 1. 4. r. is terminus, p. 378. 1. 1. r. quid. p. 403. 1. if. x.this. p. 41?. 1.8. dele why. p. 441. 1. 23. x. fee dm. p. 462. J. ult. & 463.I. I. r. none before the guide, p. 469, 1. go. x.perfons. p. 47I. 1. I$.r. #fo-Xiayxin. p. 474.I. 21. r. Anaxagoras. p. 478.1. 35. r. 7nr*y.os <p'i$'j>v, p.489. I. 20. r. Renward. p. f n. marg. I. 21. r. prima q. 105. p. f 37.1. ult. r. confla-ttw aVulcano. p. 5 3S. 1. 2. x.firmer, p. 542.1. 34. r. there-, by. p. $60. 1. 23. r. mainchancc. p. f6i.l. 21.r. /e//\ p. 564. I. 1. after finally infert But the Kjng. p. 566.]. 27./. Abject. 1. 26'. r. refcued. p. §94.1. 3?. r. /^e Pfalmift faith, p. 614. 1. 25. after come, add 8>&e;z /> <&/6 r<?j%re. 1. 37. r. enjoying. p. 652. 1. ult. dele 0/" />. p. 661.I. i6.x.Jefuates. p. 666. 1. 24. x.mofre. p. 668.1.12. after Gen. 30. 29. add, 2j#/- a Chrtftian (houldfay thus with himfelf. p. 672. L 8. v.inquam.p. 678. 1. ij, x.privati'vely. p. 686. jL?t* 3 for fay, x.anftver. P.692.I. 3^ x.wow.

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