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 PRINCETON,  N.  J. 
 
 % 
 
 Collection  of  Puritan  Literature. 
 
 Division 
 
 Sec/ion 
 
 Number 
 
 Will 
 
&fet 
 
\ 
 
A  Pra&ical 
 
 COMMENTARY. 
 
 |  V<B0*{.  THE 
 
 Two  firft  Chapters  of  the  firffc 
 
 Epiftle  General  of  St.  ftttr. 
 
 By  the  Moft  Reverend 
 
 Dr.  ROBERT  LE1GHT0N, 
 
 Some-time  Arch-Bifliop  of  Glafgow. 
 
 Published  after  His  Death,  at  the  Requeft  of 
 his  Friends. 
 
 Printed  by  J.  White,  Their  Majefties  Printer,  for  the 
 City  of  Tork,  and  the  five  Northerne  Counties.  And 
 are  to  be  Sold  at  London  by  Sam,  Keble  at  the 
 Turks  head  \x\  Fleet-greet.   169$ 
 
Digitized  by  the  Internet  Archive 
 in  2013 
 
 http://archive.org/details/commentOOIeig 
 
To  the  Pious  Reader. 
 
 THou  mayeji  Remember  in  publifhing  font*? 
 of  this  Authors  Difcourfes   about  tw° 
 Teares  ago,  A  Fromife  was  made.  That 
 if  they    h  append  to  be  well  received^   more 
 Of  them  fhouldfee  the  Light. 
 
 The  general  acceptance  they  have  met  with 
 (efleciaUyfrom  thofefor  whom  they  were  chiefly 
 defignd)  And  the  necejpty  the  Booty eller  found 
 to  make  a  fecond  Edition  (  thoby  the  Fr inters 
 ovrejight  veryincorrett )  are  fwfficient grounds 
 to  oblige  me  to  the  making  good  that  Fromife* 
 And  here  it  is  in  part  perform  d>  by  offering  to 
 thee  the  following  Meditations  of  this  Primi** 
 iively  Devout  Author  upon  the  two  flrji  Chap- 
 ters of  the  firjl  Epiftlt  General  of  St  Peter.  Hk 
 Latin  Difcourfes  whicfj  he  had  to  the  Students 
 when  he  rvas  Frincipall  of  the  College  of 
 Edenburgh^  are  now  in  the  Pre)?. 
 
 Matters  of  Controverfie    in   Religion  among 
 Froteflant  Divines^  this  goodMan^  upon  all  oc- 
 
 capons^ 
 
cafions,  in  his  Life  time,  either  abfolutely  fawn- 
 ed, or  endeavoured  to  /often ,  and  where  he 
 could  not  Conciliat  the  Vermes  and  Points  the?n- 
 f elves  in  dijjmte^yet  he  endeavoured  tv  reconcile 
 the  Per  funs  Diluting:  For  [out  of  his  great 
 Charity  j  he  had  much  better  thoughts  of  each 
 <fthem,  than  they  ordinarly  have  one  of  another* 
 And  even  when  he  gives  in  thefe  Papers,  his  own 
 Opinion  in  fome  few  ofthoje  Points,  he  dees  it, 
 With  that  Moderation,  and  difcreiiou,  that  can 
 give  no  ojfence  to  any  of  the  Parties,  Except  to 
 fuch  of  them,  who  will  needs  be  contentions  :  He 
 was  a  fingular  In  fiance  how  far  good  Men  may 
 differ  in  Judgment  about  fome  Abjtriife  points  in 
 Religion  ',  Yet  without  Diminution  of  Ajfeoiion, 
 either  to  Truth,  or  to  one- Another. 
 
 If  his  wayofExpreJpon,  or  Method  of  hand- 
 ling the  Paffages*  of  Scripture  here  treated 
 of  ,  are  ?ioi  according  to-  the  Modern  Critical 
 exaTinefs,  or  if  his  Stile  is  not  after  the  Mode 
 and  drefs  of  thofe  times..  And  hence  perhaps 
 may  be  lefs  gratifying  to  fome,  fuch  are  humbly 
 d<fi,ed,  that  they  would  be  pic jfedu  enjoy  thofe 
 other  Writings  they  fo  dejervedly  value,  and 
 whereof  they  have  fo  great  Jiore  in  this  Age : 
 Tet  at  the  fame  time,  its  hoped  from  their  good 
 
 Nature 
 
Nature,  that  they  will  bear  with  fitch ,  who  do, 
 and  muft  own  to  their  great  Comfort,  that  they 
 jind  a  fweetnefs  in  this  Divine  Authors 
 thoughts,  and  way  of  writeing  peculiar  to  him, 
 which  makg  thofe  Scriptures,  thus  treated  by 
 him,  drop  fweeter  to  their  fouls  than  Honey,  and 
 the  Honey-comb.  While  they  Enlighten  their 
 underftandings,  at  the  fame  time  they  purify^ 
 and  rejoyce  their  hearts',  While  they  make 
 wife  the  Simple,  they  eonvert  their  Soul. 
 This  was  his  defign  in  ¥  reaching  thofe  Difcour- 
 fes  above  thirty  Years  ago.  And  this  is  the 
 Defign  in  Publifbing  them  now.  God  grant 
 that  the  fuccefs  in  perufing  them  may  anfwer 
 the  good  intention  of  both.  Paul  may  plant  and 
 Apolfos  may  water,  but  God  giveth  the  in- 
 creafe,  which  that  it  maybe  in  that  abundance^ 
 which  fbalt  make  both  Planters,  and  Waterers 
 rejoyce  in  that  Great  and  laB  Harvest,  is, 
 and  fball  be  the  fervent  Prayer  of  the  Pub- 
 lijher. 
 
 J.  F. 
 
\   / 
 
 r 
 
 A* 
 
 ' 
 
 ■    . 
 
O  ) 
 
 V  Ep.St.  few  Chap,  i. 
 vcrfe  i. 
 
 Peter  an  Apojllc  ofjefus  Chvift,  to  thejlran* 
 gtrs  fcattered  threughout  Pontus^  Galatta$ 
 Cappadocia,  Afia,  and  Bithynia. 
 
 THe  grac*  of  God  in  the  heart  of  man*  is  a 
 tender  Plant  injijlrange  unkindly  Toy  ley 
 and  therefore  cannot  well  profper  and  grow,' 
 without  much  care,  and  pains*  and  that  of* 
 Jkilful  hand,  and  that  hath  the  art  ofcherilhing  it4 
 for  this  end,  hath  God  given  the  conftant  Miniftry 
 of  the  Word  to  his  Church,  not  only  for  the  firft 
 work  of  converfioni  but  alio  for  confirming,  and 
 increasing  of  his  grace  in  the  hearts  of  his  Children. 
 
 And  though  the  extraordinary  Minifters  of  the 
 Gofptl,  the  Apoftle§3  had  principally  the  former  fof 
 their  charge,  the  converting  of  unbelievers,  Jew* 
 and  Gentiles,  and  \o  the  planting  of  Churches  \  to 
 be  after  kept,and  watered  by  others ,  as  the  Apoftic 
 intimates,  iC*r.3-6jYet  did  they  not  ncgleft  the  other 
 work  of  ftrengthening  the  begun  grace  of  God  in 
 the  new  Converts  of  thofc  times,  both  by  revifiting 
 
.( ? ) 
 
 them,  and  exhorting  them  in  perfontas  they  could, 
 and  by  the  fupply  of  their  writing  to  them  when 
 a  blent. 
 
 And  the  benefit  of  this  extends  (aot  by  accident, 
 but  by  the  purpofe,  and  good  Providence  of  CodJ 
 to  the  Church  of  God  in  all  fucceeding  Ages. 
 
 This  excellent  Epijile  (full  of  Evangelical  Do&rine 
 and  Apoftolical  authority)  is  a  briefs  and  yet  very 
 clear  fummary  both  of  the  confutations  and  Inftrufti- 
 ons  needful  for  the  incoiiragement  and  direction  of  a 
 ChiiQim  in  his. Joqrney  to.  Heaven;  Elevating  his 
 thought*,  and  defires  to  that  happineft,  andftrength- 
 ning  hiru  agaiaft  all  oppofitioa  in  the  way  ^  both 
 that  of  Corruption  within,  and  Teatations  and 
 Afth&ionsfrom  without. 
 
 The  hea<?s  of  Do&rine  contain'd  in  it  are  many, 
 but  the  maine  that  arc  moft  infifted  on  are  thele 
 Three,  Faiths  Obedicnct  and  Putiemef  To  eftafalifh 
 the  believing,  to  dircft  them  io  doiag,  and  com- 
 fort them  in  fuffering*  And  becaufc  the  firft  is  the 
 ground-work  and  fupport  of  the  other  two,  this  firft 
 ckjpt.h  much  in  that,  pcrfwading  them  of  the  truth 
 of  that  MilUry  they  had  received  and  did  believe.oiz,. 
 their  Redemption  and  Salvation  by  Chrift  Jefus  5 
 that  Inheritance  of  immortality  bought  by  his  blood 
 for  them,  and  the  evidence  and  ftability  of  their 
 Right  and  title  to  it. 
 
 And  then  hcufes  this  belief,  thisafiurance  of  the 
 glory  to  comev  as  the  great  perfwative  to  the  other 
 two,  both  to  holy  Obedience,  andconftant  Patience,* 
 fincc  norhing  can; be  too  much  cither  to  forgo,  or. 
 undergo,  cither  to  do,  or  to  fuficr  for  the  attain- 
 ment of  that  blefll'd  State. 
 
 An* 
 
(  3  ) 
 
 Aud  as  from  the  consideration  of  that  Objcft,  and 
 matter  of the  Hope  of  Believers, -he  encourages  to 
 Patience,  and  exhorteth  to  Holinefs  in  this  chapter 
 in  genera!;  fo  in  the  following  Chaptcrs%  he  exprciles 
 more  pariicul«irly3  both  the  univerfal,  and  fpecial 
 Duties  of  Chnftia'ns,  both  in  doing  and  fuffering, 
 often  fetting  before  them  to  whom  he  wrote,  the 
 matchlefs  example  of  the  Lord  Jefus,  and  thegreai- 
 nefs  of  their  engagement  to  follow  him. 
 
 In  the  two  6rft  verfif>  we  have  the  lnftription 
 and  SJutation,  the  ufual  ftilcof  Apoftolicfc  Epiftlcs. 
 
 The  lxfcriptionY\Mh  the  Anther  and  the  Adir<jff% 
 from  whom,  and  to  whom.  The  Author  of 'this 
 Epifitc  S  defign'd  by  his  Name  Pcterj  and  his  Calling, 
 an  Apoftle. 
 
 We  (hall  pot.  infill- upon  his  Name,  that  it  was  im- 
 pofed  by  Chtift,  and  what  is  its  figmfication,  this 
 the Ev^ngclifts teach  us.  s:jch.i.^.§-Mit.\6  iS.kc. 
 
 By  that  which  isfpokenof  him  in  divers 'pafliges 
 of  the  Gofpcl,  he  is  very  remarkable  ambngrt  the 
 Apoftles,  both  for  his  Graces  and  his  failings.  Emi- 
 nent in  zeal  and  courage;  and  yet  Crumbling  ofe  irt 
 his  forwardoefsj  and  once  grofly  foiling;  and  thtfc 
 b^the  Providence  of  God  being  recorded  inS:rip- 
 tare,  give  a  check  to  the  excels  of  Rome*  conceit 
 concerning  this  Apoftlcj  Their  extolling  and  exalt- 
 ing him  aDove  the  reft3  is  not  for  his  caufe,  and 
 muchlefsto  thchoaour  of  his  Lord  and  Mafrer  Jffus 
 Chrift,  for  he  is  injured  and  difhonoured  by  its  but 
 'tis  in  favour  of  thcmfelvei3as  Alexander  diflingni&e-i 
 his  two  friends,  that  the  one  was  a  friend  of  Ahx- 
 Andtr^  the  other  a  friend  oftheA7*/g#  That  prefer-, 
 ment  they  give  this  Apoftle,  is  not  in  good  will   to 
 
 A     2  FtttTy 
 
<4> 
 
 Tcier*  but  in  the  defirc  of  TrlmAcy.  But  whatfo- 
 ever  he  was,  they  would  be  much  in  pain  to  prove 
 pontes  Tight  to  it  by  fucccfijon.  And  if  ever  it  had 
 any  fuch  right,  we  may  confidently  fay,  it  has  for- 
 feited it  long  ago  by  departing  frorn  St.  Peters  foo> 
 ftcps,  and  from  his  faith,  and  retaining  too  much 
 thofc  tilings  wherein  tie  was  faultie,  namely, 
 
 His  irawillingnefs  to  hear  of*  and  confent  to 
 Chrfts  fufferings,  his  Majler  fpare  thjft!fey  ox  far 
 be  it  from  thce->  in  thofe  *hey  are  like  him,  for  tims 
 they  would  disburden  and  exempt  the  Church  from 
 the  croft,  from  the  fesl  crofs  of  affliftions,  inftead 
 of  that ,  have  nothing  but  painted,  or  carved,  or 
 guildcd  Crofles?  thefe  they  arc  content  to  embrace, 
 and  Worfbip  too,  but  cannot  endure  to  hear  oftho 
 other,  inftead  of  the  QtoC*  of  Affii&ion,  they  make 
 the  Crown  or  Mltrty  the  badge  of  their  Church, 
 and  will  have  it  known  by  Prosperity,  and  outward 
 pomp,  and  fo  turn  the  Church  Militant,  into  the 
 Church  Triumphant,  not  confidering,  that  it  is  Bm* 
 hilons  vd\co  not  the  Churches,  /  fit 'm  4  Quetv  *nd 
 full  fee  no  forrow. 
 
 Again  his  faying  on  the  Mount  at  Chrifts  Trans- 
 figuration, when  he  knew  not  what  he  faid  %Th  good 
 to  be  herey  So  they  have  lirle  of  the  true  glory  of 
 Chrift,  but  the  folic  glory  of  that  Monarchy  on  their 
 feven  hills,  'th  goodtobthtrc>  fay  they. 
 
 Again  in  their  undue  ft ri king  with  the  Sword,  not 
 the  Enemies,  as  he,  but  the  faithful  Friends,  and 
 Servants  of  Jefus  Chrift  }  but  to  proceed. 
 
 We  fee  here  S  Peters  Office,  or  Title  Am  Apojitet 
 wot  Chief  Bifijtp.  Some  in  theirgloffing  have  been  fo 
 Impudent  as"  to  add  that  befjde  tho  Text.     Though 
 
 Chaf9 
 
ckJP»<$-4%-  ^c  givei  that  Title  to  Chrift  alone,  and 
 to  qimfelf  only  fellow  Elder ,  and  here  not  Princt  of 
 theApojiles>  but  An  Apojile,  reftorcdand  rccftablifti- 
 e,d  after  his  fall,  by  repentance,  and  by  Chrifthim- 
 felfafter  his  own  Death  and  Refurredlion,  Job.  21* 
 Thuswe  havein  our  Apoftle,  a  fingular  inftanccof 
 'humane  frailty  on  the  one  fide5  and  of  the  fvveetnefs 
 of  Divinegrace  on  the  other.  Free,  and  rich  grace  it 
 is  indeed,  that  forgives  and  fwallowes  up  multitudes 
 of  fins,  of  great  eft  fins,  not  only  fins  before  Convex 
 fionas  toSPduly  but  foul  offences  committed  after 
 Converfion,  as  to  D*vid>  and  to  this  Apoftle,  not 
 only  once  railing  them  from  the  dead,  but  when  they 
 fall,  ftrctching  out  the  fame  hand,  andraifingthem 
 again,  and  reftoring  them  to  their  Station,  and  com- 
 forting them  in  it  by  his  fret  Spirits  as  David  prayes 
 Not  only  to  cleanfe  polluted  clay,  but  *o  work  it  in- 
 to Vetfels  of  honour,  yea  of  the  mufi  defiled  ftiapc, 
 to  make  the  moft  refined  Vefiels,  not  veflels  of  ho- 
 nour of  the  loweft  fort,  but  for  the  higheft  and 
 tru  ft  honourable  Service,  veffels  to  bear  his  own 
 precious  Name  to  the  Nations  }  making  the  moftun- 
 worthy  and  the  moft  unfit,  fit  by  his  gracc>  to  be 
 his  Meflcngers% 
 
 OfJtfusChrijl.)  Both  as  the  beginning,  and  end 
 of  his  Apoftlefhip,  asChnficis  called  Alpf)4  and  OW- 
 ?a>  Rev*  ?•  1 1.  Chofenand  calkd  by  him,  and  cal* 
 Ted  to  this,  to  Preach  him,  and  falvation  wrought 
 
 by  htm.  x 
 
 j 
 
 Aptjllc  ofjefu*  Chrift.)  Sent  by  him,  and  the 
 Meffage  no  other  but  his  Name,  to  make  thatknown^ 
 And  what  this  Apoftlefhip  was  then-h  after  fome 
 extraordinary  wav,  befitting  thefc  fiift  times  of  the 
 
 GofpeV 
 
CO      , 
 
 Gofpcl,  That  is  Nb»$  the  Miniftry  of  the  word  in  Or* 
 dinary,  and  therefore  at>imploynicnt  of  more  difficul- 
 ty and  excellency  thenus  ufually  conceiv'd  by  many, 
 not  only  of  thofc  thatNk*ok  upon  it,  but  even  of 
 thofc  that  arc  cxcrcifcd  in  it,)  to  be  Ambaladours 
 for  the  grcflteft  of  Kings,  ~^nd  upon  no  mean  im- 
 ploymcnt,  that  great  treaty  of  peace  and  reconcile- 
 ment betwixt  him  and  mankind.  2Cor*%*oo. 
 
 This  Epiftle  it  direftcd  tothcE/rff  who  arc  deicri- 
 bed  here,   By  their  Temporal,  and  by  their  Spiritual 
 conditions.    The  firft  hath  very  much  dignity,  and 
 comfort  in  it,  but  the  other  hath  neither,  butrathec 
 <hc  contrary  of  both,  and  therefore  the  Apoftles  in- 
 tent, being  their  comfort,  he  mentions  but  the  one  in 
 faffing,  to  fignifie  to  whom  particularly  he  fent  his 
 tfpfJIU  5   But  the  other  is  that  which  he  would  have 
 their  thoughts  dwell  upon,  and  therefore  profceutes 
 lit  in  his  following  difcourfe,  and  if  we  look  to  the 
 order  of  the  words,  their  temporal  condition  is  but 
 inter je&ed,  for'tisfaid,  tethe  Ele8,  firji>  and  then 
 to  the  Strangers  Jcattercd>  &c.     Ani  he  would  have 
 this  as  it  weredrown'din  the  other,  according  to  the 
 foreknowledge  tfGod  the  F*th<r. 
 
 That  thole  difperfed  Strangers  that  dwelt  in  the 
 Countries  here  named,  were  Jdvs,  appears,  if  we 
 look  to  the  foregoing  Epfjifey  where  the  fame  word 
 is  ufed,  and  cxprcfly  appropriated  to  the  Jcitj.SJj/v. 
 i.t .  And  Gal.  a.  S  Peter  is  called  An  Jpojile  of  the 
 €ircumci(tony  as  exercifing  his  Apoitefh.p  moft  to- 
 wards them,  and  there  is  in  feme  tallages  of  ihe 
 Fpijilc,  femewhat  that  though  belonging  toallChrif- 
 tians,  yet  hath  in  the  ftrainand  way  oi  cxprcflion  a 
 particular  fitneft  to  the  believing  lewsy  as  being  par- 
 ticularly 
 
I  7  ) 
 
 ticularly  verified  in  them,  which  was  fpoken  ofthctf 
 Nation,   Cbip.Q.  0.9.   10. 
 
 Some  argue  from  the  Name  Strangers  that  the 
 Gentiles  arc  here  meant,  which  kems  not  to  be 5 
 For  Profdytc  Gentiles  were  indeed  called  Gran- 
 gers in  Jernjaleziy  and  by  the  Jews?  But  were 
 not  the  Jewes  Strangers  in  tjiefe  Places,  Tonttts , 
 GaUtia  ,  Cappaclocia  3  A  fit)  and  Bithjnia  £  Not 
 ftrjngers  dwelling  together  in  a  profprrous  flou- 
 rishing condition,  as  a  well  plartcd  Colome}  but 
 Strangers  of  the  dijpertivtt,  fcatrcred  too  and  fro, 
 and  their  difperfion  which  was  partly,  firfl:  by  the 
 AJT)r*An  Captivity  ,  and  after  that  the  Babylonijb^ 
 and  by  the  Invafion  of  the  Romans*  and  it  might  be 
 in  theft  very  times  increafed  by  the  believing  Jews' 
 flying  from  the  hatred ,  and  perfection  that  was 
 raifed  againft  them  at  home. 
 
 Thefe  places  here  mentioned  through  which  they 
 were  difperfed,  arc  all  in  A/!a.  So  Ajia  here  is  A$* 
 the  lelTer.  Where  its  to  be  obferved,  thatfome  of 
 thefe  who  heard  S  Peter,  A3. 2.  are  faid  tip  be  of 
 thofe  regions.  And  if  any  of  thofe  then  converted 
 wore  amongft  thefe  difperfed  ,  the  Comfort  was  no 
 doubt  the  more  grateful  from  the  hand  of  the  fame 
 Apoftle  by  whom  they  were  firfl:  converted,  but 
 this  is  only  conjecture.  Tho  Divine  truths  arc  to  be 
 received  equally  from  every  Minifter  alike,  yet  k 
 mnft  be  acknowledged  that  there  is  fomething  (we 
 know  not  what  to  call  it)  more  acceptable  reception 
 of  thofe  who  at  firfl:  were  the  means  of  bringing  meri 
 to  God  then  others,  like  the  opinion  tome  have  of 
 Phyfit'uns  whom  they  love* 
 
 Ths 
 
(8) 
 
 the  Apoftle  comforts  thefc  (hangers  of  this  dif- 
 pcrfion  by  the  fpiritual  union  which  they  obtained 
 by  Effectual  calling,  and  Co  calls  off  their  eyes  from 
 their  outward  difperfed  and  difpifcd  condition,  to 
 look  above  that,  as  high  as  the  fpring  of  their 
 happinefs,  the  free  love,and  Eleftion  of  God.  Scat- 
 tered in  the  Countries,  and  yet  gathered  in  Gods 
 Election,  chofen  or  pickt  out,  Stangcrs  to  men  a- 
 mongfl:  whom  they  dwelt 5  but  known,  and  fore- 
 known to  God,  removed  from  their  own  Country 
 to  which  men  have  naturally  an  unalterable  afft&ion 
 but  made  heirs  of  a  better,  as  followed  verfe  3.  4. 
 And  having  within  them  the  evidence  both  of  Eternal 
 Ehftton,  and  that  expefted  falvation,  the  Spirit  of 
 holmefs,  vcrfe  2.  At  the  beft  a  Chriftian  is  bnt  a 
 Srangcrhere,  fet  him  where  you  will,  ascurApo- 
 lllcteacheth  after,  and  'tis  his  priviledge,  that  he  is 
 /  fo,  and  when  he  thinks  not  fo,  he  forgets  and  di (pa- 
 rages himfeif,  and  (hefcierids  tar  below  his  quallity 
 when  he  is  much  taken  with  anything  in  this  place 
 of  his   Exile* 
 
 But  this  is  the  wifdom  of  a  Chriftian  when  he  can 
 folace  himfelf  againft  the  rneanefs,  and  any  kind  of 
 difcomforr  of  his  outward  condition  with  the  coh> 
 fortablea1Tur3n.ce  of  the  love  of  God,  that  he  lu:b 
 called  him  to  holinefi,  given  him  fome  meafure  of 
 it,  and  an  endeavour  after  more,  and  by  this  may  he 
 co.nc!uder  that  he  hath  ordained  him  untofalvation. 
 if  cither  he  is  a  Stranger  where  he  lives,  or  as  a 
 'ftrangcr  deferted  of  his  friend?,  and  very  near  ftript 
 of  all  outward  comforts,  yet  may  he  rejoyce  in  this, 
 that  the  Eternal  unchangable  Love  of  God  that  is 
 from  Evcrlaftiog  to  Everlafting  is  feajed  to  his  foul, 
 
 and 
 
,  C  9  ) 
 
 O  what  will  it  avail  a  man  to  becompaffcd  about 
 with  the  favour  of  the  world$  to  nt  unmolcftcd  in 
 his  own  home  and  pofltffions*  and  to  have  them 
 ver  great  and  pleafant,  wcllmonejed,  and  landed^ 
 and  befriended  3  and  yet  eftranged  and  fever'd 
 frojji  God,  not  having  any  token  of  his  fpcciai 
 Love. 
 
 To  the  Elc3 ,~]  The  Apoftle  here  denominates  all  the 
 Chrftfaas  to  whom  he  writes  by  the  condition  of 
 {true   Believers,  calling  them  Eltli  andfun3i{icd^  &c. 
 And    the    Apoftle  St.  P<utl  writes  in  the  fame  ftile, 
 in  his  Ep;ftles  to  the  Churches,  not  that  all  inthefe 
 Churches  were  fuch  indeed,  but  becau Cc  they  pro* 
 fc fled  to  be  fiich>  and  by  that  their  profrffion,  and 
 Calling  as  Chriftians,  they  were  obliged  to  be  fuch> 
 and  as  many  of  them  as  were  in  any  meafure  true  to 
 that  their  Calling,  and  profeffion  were  really  fach; 
 Befidcs  it  would  feem  not  unworthy  oi  Con fi deration-, 
 that  in  all  probability  there  would  be  fewer   falfe 
 Chriftians,  and  the  number  of  true  believers  ufuallj: 
 greater,  in  the  Churches  in  thofe  Primitive  time*, 
 then  now  in  the  beft  reformed  Churches,    becaufc 
 there  could  not  then  be  many  of  them  that    were 
 from  their  Infancy  bred  in  the  Christian  Faith,  but 
 for  the  greateft  part,  were  fuch,    as  being  of  years 
 of  difcrction,  were  by  the  hearing  of  the  Gofpel^ 
 converted     from    Fagartifhtt  and   Judaif/ne   to    the 
 Chnftian  Religion  fir(t,  and  made  a  deliberate  choife 
 at  in,    to  which  there  were  at  that  time  no  great  out- 
 ward Encouragements,  and  therefore  the  lefle  dan* 
 ger  of  multitudes  of  hypocrites,  which  as  Vermine 
 iu  Summer,   breed  mofl  in  the  time  of  the  Churches 
 Profperity,     Tho  no  Nation  or  Kingdom  had  thea 
 
 B  wiverfaHy 
 
( 
 
 (   '°  ) 
 
 univerlally  received  the  faith,    but  rather  bated  and 
 
 perfecuted  it ,  yet  were  there  even  then  amongft: 
 them,  as  the  writings  of  the  Apoftles  teftifie,  falfc 
 Brethren,  and  inordinate  walkers,  and  men  of  cor- 
 rupt minds,  earthly  minded,  and  led  withafpirit  of 
 envy  and  contention,  and  vainmlorv.  qj^m. 
 
 Howfoever  thequcftionthat  is  moved  cJprScernwg 
 the  ncceflary  qualifications  of  all  the  members  of  a 
 true  vifible  Church,  can  no  way  (as  I  conceive)  be 
 decided  from  the  Infcriptions  of  the  Epiftles,  but 
 certainly  they  are  ufeful  to  teach  Chriftians,  and 
 Chriftian  Churches  what  they  ought  to  be  ,  and 
 what  their  holy  profeflion  requires  of  them*  and 
 fharply  to  reprove  the  grofs  unlikenefs,  and  incon- 
 formity  that  is  in  the  moft  part  of  men,  to  the  defcrip- 
 tion  of  Chriftians.  Astherebefome:thataretoo  ftrait 
 in  their  Judgement  concerning  the  feffcg,  and  na- 
 ture of  th  j  vifible  Church  }  fo  certainly  the  greateft 
 part  of  Churches  are   tco  loofe  in  their  practice. 
 
 From  the  diffimilitude  betwixt  our  Churches,  and 
 thofe,  we  may  make  this  ufe  of  reproof.  That  if  as 
 Apoftohcal  Epiji U  were  to  be  directed  to  us,  it  be- 
 hoved to  be  Infcribed  to  the  Ignorant ,  prophane, 
 roalinous  &c.  As  he,  who  at  the  hearkg  of  th« 
 Cofpel  read,    faid.  Either  this  is  not  the  Gofpel,  or 
 
 I  we  are  not  Chriftians.  So  either  thefe  Char?<fters3 
 given  in  the  Infcription  of  thefe  Epifilet^  arenottruts 
 Chara&ers,  or  we  are  not  true  Chriftian?, 
 
 Vcrfc  il 
 
( 1« ) 
 
 Verft  2. 
 
 Lletf  according  to  ths  foreknowledge  of  God  the  Fa- 
 tbtr^^rough  Sanfyficdt/ovof the  Spirit^  unto  Obe- 
 elience>  and  fprinckling  oj  the  blood  ofjefuj  Chrzjf, 
 
 IN  ihisverjfe  we  have  their  Condition,  and  Cattfts  of 
 it.  Their  Conditio?^  Sanihfied^  and  J f/t fti ]fied2  the 
 former  expreffed  by  Obedience  •>  the  latter,  by 
 fyrinkjing  of  the  blood  ofchrjft.  The  Caufes,  i  Eter* 
 nal  Ele&ion*  2.  The  Execution  of  that  Decree  , 
 Their  Ejfe3u.il  Callings  which  (I  conceive)  is  meant 
 by  Election  here3  the  fele&ing  them  out  of  (he 
 World,  and  joyning  them  to  the  fellowlhip  of  the 
 Children  of  God  ,  fo  Joh.  15.  19.  The  farmer, 
 Ele&ion%  particularly  aferibed  to  God  the  Father, 
 the  latter  to  the  Holy  Spirit,  And  the  blood  of  Jefus 
 Ch-rift  the  Son  of  God  is  here  the  caufe  of  their 
 Juftification,  and  fo  the  whole  Trinity  concurring 
 dignifie  them  with  this  their  Spiritual  and  happy  eftatV; 
 
 Firft,  I  (hall  difcourfe  of  thefe  feperately3  and 
 then  of  their  Connettion.  1.  Of  the  ftate  it  felfc, 
 and  firft  of  Jujlification,  tho  named  laft. 
 
 This  fprinkling  has  refpeft  to  the  Rite  ofthe  Le- 
 gal Purification  by  the  fprinkling  of  Blood,  and  that 
 appofitely?  for  thefe  Rues  of  fprinkling,  and  Blood2 
 did  all  point  out  this  Blood,  and  this  Sprinkling, 
 and  exhibited  this  true  ranfbme  of  fouls  which  was 
 only  (hadowed  by  the  m. 
 
 As  the  ufe  and  end  of  Sprinkling  was  Farrficatfon 
 and  Expiation  >  becaufe  fin  merited  death,  and  that 
 the  pollutions  and  ftaincs  of  human  nature  was  by 
 
 B  2  firj 
 
< ,3 }  • 
 
 fin.  Such  is  the  pollution,  that  it  can  be  no  man- 
 ner of  way  waftit  ofF,  but  by  Blood  He!?.  9.  02. 
 Neither  is  there  any  Blood  able  to  purge  from  fin, 
 except  the  mod:  precious  Blood  of  Jdus  Chnft, 
 y/hich  is  called  the  blood  of  God,  A&.  20.  28. 
 
 That  the  ftain  of  fin  can  ofolv  be  wafhfc  off  by 
 Bro:d,  intimates,  that  it  merits  Death,  Andthatno 
 B'!ood,  but  that  of  the  Son  ofGod,  cando  it,  in- 
 timates, that  thi§  ftain  merits  E'ernal  Death,  and  it 
 had  been  our  portion,  except  the  deah  oftneEtcr- 
 nal  Lord  of  life  had  freed  us  from  it. 
 
 Filthinep  needs  fprinkling,  Guilt inefs  (fuch  as 
 c3cftTves  dccth)  needs  fprinkling  of  Blood,  and  the 
 death  it  defirves  being  Everlafting  death,  The 
 Blood  miift  be  the  Blood  of  Chrifh  The  Eternal 
 JLord  c-f  life,  eying  to  free  us  from  the  fenterxe  of 
 death. 
 
 The  Soul  (as  thebody)  hath  its  life,  its  health,  its 
 purity,  and  the  contrary  rfthefe,  its  Death.  Di- 
 feafes,  Deformities,  and  Impurity,  which  belong  to 
 it  as  to  their  firft  Subject,  and  to  the  body  by 
 part!cipation. 
 
 The  Soul  and  Body  of  all  mankind  is  ftained  by 
 the  Pollution  of  fin  ;  The  impure  Leprotic  of  the 
 Soul,  is  not  a  fpot  outwardly  5  but  wholly  inward, 
 hence  as  the  corporal  Leprofie  was  purified  by  the 
 fprinkling  of  blood,  fo  is  this.  Then  by  reflecting, 
 we  fee  how  ail  this  that  the  Apoftle  St.JVerexpreP 
 (eth5  is  neceflary  to  Juftification.  1 .  Chr'ift  the  Me- 
 diator betwixt  God  and  man,  is  God  and  mam 
 2.  A  Mediator  not  only  interceeding,  but  alio  fa- 
 tisfying,  Ep/j.  2.  16.  3.  This  fathfaftion  doth  not 
 reconcile  us  ynlcfs  it  be  applyed.     Therefore  there 
 
 ft 
 
.    C  "3  ) 
 
 is  not  only  mention  of  blood,  but  the  fyrinh^ivg  of 
 it,  the  fpirit  by  faith  fprinkleih  the  foul  as  with 
 hyfop,  wherewith  the  ipriokling  was  made,  this  is 
 it  of  which  the  Prophet  fpeaks,  lfii.  52.  15.  So  /hull 
 he  ffirinkje  many  Nations.  And  which  the  A  pottle 
 to  the  Hebtewcs  prefers  above  all  Ltgal  fprinklings 
 Chap*  9-  12, 13, 14*  both  as  to  its  duration,  and  as 
 to  the  exellency  of  its  efftdts- 
 
 Men  are  not  eafily  convinced  and  perfwaded  of  the 
 deep  ftain  oHin,  and  that  no  other  Laver  can  fetch  ic 
 out,  but  the  fprinkling  of  the  Blood. of  Jefus  Chrift. 
 Some  that  have  moral  Rtfolutions  of  amendment, 
 cliflike  atleaft  grofs  tins,  vn <\  purpofe  toavf  id  them, 
 and  'tis  to  themclcannefs  enough  to  reform  in  thofe 
 things  5  but  \h(  y  cenfider  rot,  what  becomes  ofthe 
 guikineftthey  have  cent  rafted  already,  and  how  that 
 (hall  be  purged ,how  their  natural  pollution  Chall  be 
 taken  away  $  be  not  deceived  in  this^  'tis  not  an 
 cvanifhing  figh,  or  a  light  word,  or  a  with  of, 
 Cod  forgive  me^  no,  nor  the  higheft  current  of  Re- 
 pentance, nor  that  which  is  the  trueft  evidence  of 
 Repentance,  Amendment.  'Tisnone  ofthefe  that  pu- 
 rifies in  the  fight  of  God  and  expiats  wrath,  they 
 are  all  imperfect  and  ftained  themfelves,  cannot 
 ftand  and  anfwer  for  themielves,  much  lets  be  of 
 value  to  couaterpoife  their  former  guilt  of  fin, 
 the  very  tears  of  the  pureft  Repentance,  unlefs 
 they  be  fprinkled  with  this  B!ood,are  impure,  a!!  o\x\ 
 warnings  without  this,  are  but  walkings  of  the 
 Blackmore,  it  is  tabotir  in  vain,  Jer.  0,  22.  Job.  9. 
 50,  31.  There  is  none  truly  pnrged  by  the  Blood  o£ 
 Chrift,  that  do  not  endeavour  purity  of  heart  and 
 Conversion  5    but  yet  it  is  the  Blcud  of  Chrift  \?y 
 
 which 
 
( 
 
 (   '4) 
 
 which  tliev  are  all  fair,  and  there  is  nofpot  in  them, 
 
 here  Vis  faid.  Elect  to  obedience  ,  but  becaufe  that 
 obedience  is  not  per  fcdV.,  there  muft  be  fprinkling  of 
 the  Blood  too.  There  is  nothing  in  Religion  fur- 
 ther out  of  natures  reach,  and  out  of  its  likeing  and 
 believing,  then  the  doftrme  of  Redemption  by  a  Sa- 
 viour-, and  a  Ci  ncified  Saviour,by  ChriftS  and  by  his 
 blood,  firfi:  (hed  on  the  Croft  in  his  fuffering,  and  then 
 iprinkjed  on  the  foul  by  his  Spirit,  'fiseafier  to 
 irsake  ireafcnfiblcof  the  ueceffity  of  Repentance,  and 
 amendment  of  life  (though  that  is  very  difficult) 
 then  of  this  purging  by  the  (prinkling  of  this 
 precious  Blood.  Did  we  fee  how  needful  Chrift  is 
 to  us,  we  would  efteem  and  love  him  more. 
 
 'lis  not  by  the  hearing  ofCbrift5  and  of  his  blood 
 in  the  Doctrine  of  the  Gofpe!>  'tis  not  by  the  (prink- 
 ling of  water^  even  that  water  that  is  the  fign  of 
 this  blood,  without  the  blood  it  felf,  and  the 
 fprinkling  of  it.  Many  are  prefent  where  it  is 
 fprinklecU  nnd  yet  have  no  portion  in  it*  Look  to 
 this,  that  this  blood  be  fprinkled  en  your  fouls* 
 that  the  deftroying  Angel  may  pafsbyyou.  There- 
 is  a  Generation  (not  fome  few,  but  a  generation) 
 deceived  in  this,  they  are  their  own  Deceiver^ 
 pure  in  their  own  eyes,  Prev.^Q.  12.  How  earnefl> 
 ly  doth  David  pray  ivajfj  vte,  Targe  we  with  hyfop* 
 Though  bathed  in  tears,  Pfi.  6.  6.  that  fatisficd  not 
 wijh  thou  we.  This  is  the  honourable  condition 
 of  the  Saints.  That  they  are  purified  and  eonfecra- 
 ted  unto  God  by  this  fprinkling,  yea  have  on  long 
 yehitc  Robes  wafht  in  the.  Blood  of  the  Lami?  There  is 
 mention  indeed  of  great  Tribulation^  but  there  is  a 
 Rouble  comfort  Joyocd  with  it.     J.  They  eomeout 
 
C  H  )      3 
 
 of  it,  ■  that  tribulation  hath  an  end.  And  a  They 
 pafs  from  thjt  to  glory*  for  they  have  on  the 
 Robe  of  Cjtnditatcs-,  long  white  Robes  waftrt  in  the 
 blood  of  the  L4mb>  wa(ht  white  in  blood,  as  for  this 
 blood,  'tis  nothing  but  purity  and  fpotiefnefs  being 
 ftained  with  no  fin5  and  bcfides5  hath  that  vertue  to 
 take  awav  the  (lain  of  fin  where,  'tis  fprinkled,  My 
 Wellbehved  is  white  and  ruddy  faith,  the  Spoufc,  thus 
 in  his  death,  ruddy  by  bloodfhed^  white  by  Inno- 
 cence, and  purity  of  that  blood. 
 
 Shall  they  then  that  are  purged  by  this  bTood  return 
 to  live  among  the  Swinc,and  tumble  with  them  in  the 
 pudle.,  what  grofs  injury  is  this  to  themfclves,  and 
 to  that  Blood  by  which  they  wercclcanfcd.  They 
 thatare  chofen  to  this  fprinkling,  are  likewifecho- 
 fen  to  Obedience,  this  blood  purifieth  the  heart, 
 yea,  This  blood  purgeth  our  Confchvces  from  detd 
 toorkj  to  ftrvz  the   living    God.  Heb.    9.  14- 
 
 Vnto  Obedience]  'Tis  eafiiy  underftood  to  whom? 
 when  obedience  to  God  is  expreffed  by  the  fimplc 
 abfolute  name  of  Obedience,  it  teacheth  us,  that  to 
 him  alone  belongs  Abfolute  and  Unlimited  Obedi- 
 ence3all  obedience  by  all  creatures,  And  'tis  the  (baffle 
 and  mifery  of  man  that  he  hath  departed  from  this 
 Obedience,  that  we  are  become  Sonf  ofdifobtdience^ 
 But  Grace  renewing  the  hearts  of  believers,  chang- 
 eth  their  natures,  and  fo  their  names*  and  makes 
 them  Children  of  obedience*  As  afterwards  in  tfiie 
 €h*pter.  This  Obedience  confiftt  as  in  the  receiving 
 Ghrift,  as  our  Redeemer,  fo  alfo  at  thefarfle  eitur^ 
 as  our  Lord,  or  King,  an  intirc  rendring  up  of  the* 
 \yhol«  man.  to  his  obedience.    This  Obedience  thea 
 
 '    '  of 
 
( 1* ) 
 
 of  the  only  begotten  Jefus  Ghnfl:  may  Well  be  under- 
 ftoocl  not  as  hk  A3iveJy  5  as  Bczi>  but  ObjeHivly^ 
 as  2  Cor.  io.  5.  I  think  here  'tis contain'd,  yea  chiefly 
 ubdetftood  3  To  fignifie,  that  Obedience  which  the 
 Apoftc  to  the  Romans  calls  the  Obedience  of  faith) 
 by  which  the  Do&rine  of  Chrift  is  received,  and 
 fo  Cnnft  himfelf,  which  unireth  the  believing  foul 
 co  Chrift,  he  fprinkles  it  with  his  blood  to  the  rc- 
 •oiifHon  of  fin,  and  is  the  root  and  fpnng  of  all  fa* 
 ture  obedience  in  the  Chnftian  life. 
 
 by  Obedience*  S  a  notification  is  here  intimated,  it 
 fi^riifiestheii^  brth  habitual,  and  active  odedience, 
 Renovation  of  heart,  and  conformity  to  the  Di- 
 ■vine  will .  the  mind  is  illuminated  by  the  HoIyOhoft 
 to  know  and  believe  the  divine  will,  yea  this  Faith 
 h  the  great  an  1  chiefpift  ofObcdicnceK^w.i.S.the 
 truth  of  the  Do&rine  is  firfl:  imprefied  on  the  mind, 
 hence  flowes  out  pleafant  obedience,  and  full  of 
 love,  hence  all  the  affefiions,  and  the  whol  body 
 with  its  members  learn  to  give  a  willing  obedience 
 and  fubmit  unto  God,  whereas  before  they  refitted 
 him  being  under  the  ftanderd  of  Satan. 
 
 This  Obedience tho  imperfect,  yet  hath  a  certain 
 (if  I  may  fo  fay)  imperfect  perfection*  Its  univerfol 
 three  manner  of  wayes.  1.  in  the  fubjeft.  a. In  the 
 Obje&.  3.  (ache  duration,  the  whole  man  fubjec- 
 ted  to  the  whole  Law,  and  that  conftantly,  and 
 perfrverin^y. 
 
 The  firft  imiverfartity,  is  the  caufe-of  the  other, 
 becaufeits  not  in  the  tongue  alone,or  in  the  haijd,  &c. 
 but  has  its  root  in  the  heart,  therefore  doth  not  wither 
 as  the  graflTc,  or  flower  lying  on  the  fupcrficc  of  the 
 earth:  but  it  fiouriihesbecaufc  rooted,  and  therefore 
 
 it 
 
it  embraces  the  whole  Law,  becalife  it  arifes  from 
 a  reverence  it  has  for  the  Lawgiver  himfelf.  Re- 
 verence  I  (ay,  but  tempered  with  Love,  heftce  it 
 accounts  no  Law  nor  coriimand  little,  or  of  fmall 
 value  which  is  from  God,  becaufe  he  is  great  and 
 highly  efteemed  by  the  pious  heart.  No  command 
 hard,  (tho  contrary  to  the  fiefh)  becaufe  all  things 
 are  eafie  to  Love,  there  is  the  fame  authority  in  all* 
 as  St.  garnet  divinely  argues.  Aud  this  Authority  ii 
 the  golden  chain  of  all  the  commandments,  which  if 
 broke  in  any  link  all  falls  a  pieces. 
 
 That  this  three  fold  perfection  of  obedience  is  not 
 a  pifture  drawn  by  fancy,  is  evident  in  b*vid>Pfah 
 119.  where  he  fubje&s  himfelf  to  the  whole  Law* 
 His  feet,  v*  105.  his  mouth,  v.  15. his  heart  v.  ti* 
 the  whole  tenor  of  his  life*/.  24.  He  fubje&s himfelf 
 to  the  whole  law,  v.  6.  andheprofeffeshisconftan- 
 cy  therein j  in  v.  i  6.  and  33.  tedeb  me  the  nt>*j  of  thp 
 Statutes  and  1  {hall  keef  it  unto  the  end. 
 
 According  to  the  foreknowledge  df  God  the  Father^ 
 The  exa&eft  knowledge  of  things  is  to  know  them 
 in  theircaufes;  itisthen  an  excellent  thing,and  wor* 
 thy  of  their  endeavours  that  are  trioft  defirous  of 
 knowledge,  to  know  thebefl:  things  in  their  highefl 
 Caufes,  and  the  htfppicft  way  of  this  knowledge  is^ 
 to  poflefs  thofe  things,  and  to  know  them  in  Expe* 
 rience,  to  ftich  the  Apoftle  here  (peaks,  and  fets 
 before  thera  the  excellency  of  their  (piritual  condi« 
 tion*    and  lead*  them  to  the  caufes  of  it. 
 
 Their  Eftate  is,  that  they  tfrc  fandified^  arid 
 jHJiifiedythc  neareft  caufeofboth  thefe  is  JefusChtifi^ 
 he  is  made  unto  them  both  Righteonfnefs  and  s&niti* 
 
 C  fit*$M 
 
(  18  ) 
 
 f cation,   the   fprinkling  Gf  his  blood  purifies  them 
 from  guiltines,   and  quickens  them  to  obedience. 
 
 Now  followes  to  confider  the  appropriating,  or 
 applying  Caufe  the  Holy,  and  holy  t»*kj*g*  ox  finOi* 
 jying  Spirit,  the  Author  of  their  fele&ing  from  the 
 world,  and  effectual  calling  unto  grace. 
 
 The  fource  of  all5  the  appointing,  or  decreeing 
 Caufc,  is  God  the  Father,  for  though  they  all  vr ork 
 Equally  in  all,  yet  in  order  of  working,  we  are 
 taught  thus  to  diftinguifh,  and  particularly,  to 
 afcribe  the  firft  work  of  Eternal  Ek&ion  to  the 
 firft  Perfon  of  the  blefTed  Trinity. 
 \  In,    or  through  San8ification,~]  for  to  render  it 
 
 Elcft  to  the  fmttificaticn  is  (trained  :  fo  then  I  con- 
 ceive this  Eleftion,  if  their  Effectual  Calling,  which 
 is  by  the  working  of  the  holy  Spirit,  r  C0r.16.27. 28. 
 where  Vocation  *xx&EU3ion  are  ufed  in  the  fame  fenfeo 
 Te  fee  your  Calling  Brethren,  horn  that  not  many  wife 
 after  theflejb&c.  hut  God  bath  chofen  tbefoolijh  thing* 
 of  the  world  to  condemn  the  wife  'tis  the  firft  aft  of 
 [  the  decree  of  Ele&ion,  the  beginning  of  its  perfor- 
 mance in  thefe  that  are  Ele<5ted,and  'tis  in  it  felt  a  real 
 feperatiog  of  men  from  the  profane  and  mtferable 
 Condition  of  the  world,  and  an  appropriating  and 
 confecrating  of  a  man  unto  God,  and  therefore  both 
 in  regard  of  its  relation  to  Elc&ion,  and  in  regard 
 of  its  own  nature,  it  well  bears  that  name.  Rom.  8. 
 28.30.  A3 .2.  47.  &  13.48.  Job.  15.  19. 
 
 San3ifi<ation\n  a  narrower  fenfc5  as  diftinguiihed 
 from  'jnfiification,  fignifieth  the  inherent  holinefs  of 
 a  Chnlhan,  or  his  Incitement,  and  Innablement  to 
 obedience  mentioned  in  this  vtrfe:  but  'tis  here 
 more  large  and  fo  extends  with  the  whole  work  of 
 
 Renoyariotj 
 
( IP ) 
 
 Renovation,  and  if  the  fevering  and  feperating  of 
 mea  to  God,  by  his  holy  Spirit,  drawing  them  un- 
 to him,  and  fo  it  comprehends  Justification  (as  here) 
 and  the  firft  working  of  faith  by  which  the  foul  is 
 juftified,  through  its  apprehending,  and  applying 
 the  right  eoufnefs  of  Jefus  Chrift. 
 
 Ofthejpirih"]  The  Word  calls  men  externally,  and 
 by  that  Eternal  calling  prevails  with  many  to  arc 
 External  receiving  and  profeffing  of  Religion*  but 
 if  it  be  left  alone  it  goes  no  further,  it  is  indeed 
 the    means  of  fan&ification  and   cffc&ual   calling, 
 Joh.  17. 17.  S4nffifie  them  through  thy  truth.    But 
 this  it  doth  when  the  fpirit  that  fpeaks  in  the  Word 
 works  in  the  heart,  and  caufes  it  to  hear  and  obey. 
 The  Spirit  or  Soul  of  a  man  is  the  chief  aud  firft 
 fubjeft  of  this  work,  and  'tis  but  flight  falfe  work 
 that  begins  not  there,  but  the  Spirit  here,   is  rather 
 to  be  taken  for  the  Spirit  of  God  the    Efficient, 
 then  the  Spirit  of  man  the  Subjcft  of  this  fan&ifica- 
 tion.     And  therefore  our  Saviour  in  that  place  pray  es 
 to  the  Father,  that  he  would  finSifie  his  own  by  that 
 truth,  and  this  he  doth  by  the  concurrence  of  his 
 Spirit,  with  that  word  of  truth  which  is  the  life 
 and  vigour  of  it,  and  makes  it  prove  the  power  of 
 God  unto  falvition  to  them  that  believe^  'tis  a  fit 
 means  in  it  felf,  but  'tis  then  a  prevailing  meanes 
 when  the  Spirit  of  God  brings  it  in  to  the  heart, 
 Vis  a  Sword,  and  fiarper  then  a  two  edged  Sword, 
 fit  to  divide,   yea  even  to  the  dividing  of  Soul  and 
 Spirit*    But  this  it  doth  not  without  it  be  in  the 
 Spirits  hand,  and  he  applyes  it  to  this  cutting  and 
 dividing.    The  word  calls,  but  the  Spirit  Drawes, 
 not  fevcr'd  from  that  word,  but  working  in  it,   and 
 bj  ih  5  a  'lis 
 
(    30   ) 
 
 *Ti*  a  very  difficult  work  to  draw  a  Soul  out  of 
 the  hands  and  ftrpng  chains  of  Satan,  and  out  of  the 
 jpleafing  Entanglement!  of  the  world,  and  out  of  its 
 own  natural  perverfnefs  to  yield  up  it  felf  unto  God. 
 to  deny  it  felf,  and  live  tp  him,  and  in  fo  doing  to 
 run  againft  the  main  ftream,  and  the  current  of  the 
 ungodly  world  without,  and  Corruption  within. 
 
 The  ftrongeft  Rhetorick  the  moft  moving  and  per 
 fuafiye  way  of  difcourfe  is  all  too  weak,  the  tongue 
 of  Me»  and  Angels  cannot  prevail  with  the  foul  to 
 free  it  felf  and  (hake  off  all  that  deteins  it,although  it 
 be  convinced  of  the  truth  of  thofe  things  that  are 
 jeprefented  to  it5  yet  ftill  it  can  and  will  hold  out 
 jgainft  it,  and  fay,  non  perfuddebis  ttiamjipcrfoaferk. 
 
 The  hand  of  Ma,n  is  too  weak  t©  pluck  any  foul 
 out  of  the  croud  of  the  world,  and  fet  it  in  amongft 
 the  felett  number  of  Believers,  Only  the  Father  of 
 Spirits  hath  abfblute  commaud  of  Spirits,  viz.  the 
 Souls  of  Men,  toworkonthem  asheplcafeth,  and 
 where  he  will.  This  powerful,  this  fan&ifying 
 Spirit  knowes  no  RefifUnce,  works  fweetly,  and 
 yet  ftrongly  ;  it  can  come  in  to  the  heart,  whereas 
 all  other  fpeakers  are  fore'd  to  ftand  without. 
 That  ftill  voice  within  perfwades  more  then  all  the 
 Jowd  crying  without,  as  he  that  is  within  the  houfc, 
 though  he  (peak  lowi  is  better  heard  and  under- 
 ftood,  then  he  that  (houti  without  doors. 
 
 When  the  Lord  hitxifelf  fpeaks  by  this  his  fpirit  to 
 a  Man  felc&ing  and  calling  him  out  of  the  loft  world, 
 |ie  can  no  more  difobey  then  Ahahjkm  did  when  the 
 Lord  fpoke  to  him  after  an  extraordinary  manner 
 to  depart  from  his  own  Country  and  Kindred,  Gen. 
 a  3*4*  Abraham  departed  4$  tke  lord  had jfrgfan  to 
 
 km 
 
( " ) 
 
 hiw.  There  is  a  fecret  but  very  powerful  vertua 
 in  a  word,  or  look,  or  touch  of  this  fpirit  upon  the 
 foul,  by  which  'tis  forced,  not  with  a  harfh  but  a 
 pleafing  violence  and  cannot  chufe  but  follow  it,  not 
 unlike  that  of  Elijah's  Mantle  upon  tlifha.  I  Kitt.x  9, 
 \$.  Howeafily  did  theDifciples  forlake  their  cal« 
 lings,  and  dwellings  to  follow  Chrift. 
 
 The  fpirit  of  God  drawes  a  Man  out  of  the  world 
 by  a  f^lfi^iJLight  fent  into  his  m}nd  difcoyering 
 to  him.  1  How  Dale  and  faMe  the  fweetnefsof  fin  is 
 that  withhold*  men  and  amufes  them3  that  they  re-  ( 
 turn  not,  and  how  true  and  (ad  the  bitternefs  i$9 
 that  will  follow  upon  it*  2,  Setting  before  his  eyes 
 the  free  and  happy  condition,  the  glorious  liberty 
 ojthe  Sot:s  of  God%  the  riches  of  their  prefent  enjoy- 
 ment, and  their  far  larger  and  allured  hopes  for  afc 
 ter wards.  3.  Making  the  beauty  of  Jefus  Chrift 
 vifible  to  the  foul  which  ftraight  way  takes  it  (b,that 
 it  cannot  be  ftayed  from  coming  to  him  :  though  its 
 moft  beloved  friends,  moft  beloved  fins  lye  in  th« 
 way  and  hang  about  it  and  cry  will  you  leave  us  fo  5 
 It  will  tread  upon  all  to  come  within  the  embrace- 
 ments  of  Jefus  Chriflv  and  fay  with  St.  P,t*/,  /  was 
 not  difobedtent  to->  or  unperfwaded  by  the  heavenly 
 fifton. 
 
 Tisno  wonder  that  the  Godly  are  by  fame  called 
 lingular  and  precife,  they  are  fo,  Singular^  a  few  fe- 
 lefted  ones  pickt  out  by  Gods  own  hand  for  him- 
 felf,  Pfal.  4. 3 .  Know  thai  the  Lord  bath  Jet  apart  him 
 that  k  godly  for  himfelf)  Therefore  faith  our  Saviour 
 the  world  hates  you  becaufe  I  have  c  ho  fen  you  out  of 
 the  world.  For  the  world  lyes  in  unholinefs  and 
 wickedfle(s3    is  buried  in  it,    And  a$  living  meft 
 
 cad 
 
can  have  nopleafurc  amongft  the  dead,  neither  can 
 thefe  Ele&ed  ones  amongft  the  ungodly  }  they  walk 
 in  the  World  as  warily  as  a  Man  or  Woman  neatly 
 apparel'd  would  doe  amongft  a  multitude  that  are 
 all  fullied  and  bemired. 
 
 Endeavour  to  have  this  fanftifyingfpirit  in  your 
 felves,  pray  much  for  ir,  for  his  promife  ispaftto 
 tlSj  that  he  will  give  this  holyfpirit  to  them  that  ask^ 
 */,  and  (hall  we  befuch  fools  as  to  want  it,  for  want 
 of  asking,  when  we  find  heavy  fetters  on  our 
 fouls  and  much  weaknefs,  yea  averfnefs  to  follow 
 the  voice  of  God  calling  us  to  his  obedience,  then 
 pray  with  the  Spoufe,  Draw  mt^  She  cannot  go 
 nor  ftirre  without  that  drawing,  and  yet  with  it, 
 not  only  goes  but  runs,  we  will  run  After  thee. 
 
 Think  it  not  enough  you  hear  the  word  and  ufe 
 the  outward  Ordinances  of  God  and  profefs  his 
 Name,  for  many  are  thus  called,  and  yet  but  a  few 
 of  them  are  chofen.  There  is  but  a  fmall  part  of 
 the  world  outwardly  called  in  comparifon  of  the 
 ?eftthatisnotfo>  and  yet  the  number  of  true  Ele<3 
 isfo  fmall  that  it  gains  the  number  of  thefe  that  are 
 called,  the  name  of  many.  They  that  are  in  the 
 vifible  Church,  and  partake  of  external  vocation 
 are  but  like  a  layge  lift  of  names  (as  in  civil 
 ele&ions  is  ufual)  out  of  which  a  fmall  number  is 
 chofen  to  the  dignity  of  true  Chriftians,  and  invert- 
 ed into  their  priviledge }  feme  men  in  nomina- 
 tion to  Offices  er  employments,  think  it  a  worfe 
 difipointment  and  difgrace  to  have  been  in  the 
 liu\  and  yet  not  chGfen,  then  if  their  names  had 
 jot  been  mentioned  at  all,  certainly  'tis  a  greater 
 
 unhappincs 
 
unhappines  to  nave  been  not  far  from  the  Kingdom  of 
 God  (as  our  Saviour  fpeaks)  and  mifs  of  it,  thenftill 
 to  have  regained  in  the  furtheft  diftance>  to  have 
 been  at  the  mouth  of  the  Haven  (the  fair  Havena 
 indeed)  and  yet  driven  back  and  Shipwrackt,  your 
 labour  is  mod  prepofterous,  you  feek  to  afecrtaira 
 and  make  fure  things  that  cannot  be  made  fure,  and 
 that  which  is  both  more  worth  and  may  be  made  faret 
 then  them  all,  you  will  not  endeavour  to  make  fare* 
 Hearken  to  the  Apoftles  advice,  and  at  length  fct 
 to  this  in  earned*  to  make  your  calling  and  Eleffioa 
 fure,  make  fure  this  Election  as 'tis  here  (for  that's 
 the  Order)  your  effe&ual  calling  fure,  and  that  will 
 bring  with  it  aHurance  of  the  other5  the  eternal 
 Eleftion  and  love  of  God  towards  you  which  fol- 
 lows to  be  confidered. 
 
 According  to  the  foreknowledge  of  God  the  Father ."\ 
 Known  unto  God  art  all  his  workj  front  the  begin" 
 hing  faith  the  Apoftle  Jame*  A3  15.  18.  He  Cees  all 
 things  from  the  beginning  of  time  to  the  end  of  ie 
 and  beyond  to  all  Eternity,  and  from  all  Eternity 
 he  did  forefee  them,  but  this  foreknowledge  hcred 
 is  peculiar  to  the  Elect*  Verba  finfuv  in  facra  fcrip* 
 tura  connotant  ajfe3us9  as  the  Rabbins  remark,  fa 
 in  man  Pfal.  66.  if 1 fee  Iniquity,  and  in  God,  TfaU 
 1.  nit.  Amos  3. 3.  and  in  that  (pcech  of  our  Saviour* 
 relating  it  as  the  terrible  doom  of  Reprobates 
 it  the  laft  day  Depart ',  8cc.  1  know  you  not^  lnt« 
 ver  knew  you,  fo  St#  VauU  Kom.  7.  15*  and  Bez>6 
 obferves  that  ynemsp  is  by  the  Greeks  fometimes 
 taken  for  decernere ,  judicare^  thus  fome  (peak » 
 to  coguofce  upon  a  bufinefs,  (b  then  this  foreknown 
 ledge  is  00  othcr5  but  that  Etcriral  lore  of  God;  of 
 
(*4) 
 
 dectee  of  Election  by  which  Come  are  appointed 
 unto  life,  and  being  foreknown  or  elected  to  that 
 ctid  ,  they  are  predeftinate  to  the  way  to  it  ? 
 Rom.  8.   29. 
 
 *Tis  moft  vain  to  Imagine  a  fofefight  of  faith  in 
 men  and  in  the  vieu  of  that,  as  the  Condition  of 
 Election  it  felf5  to  have  chofen  them  5  for  1.  No- 
 thing at  all  is  fUtutum^  or  can  have  that  imagined 
 futuritioHy  fo  to  fpeak,  but  as  it  is,  and  becaufe  'tis 
 decreed  by  God  to  be  5  and  therefore  as  before  the 
 Apoftle  St.  James  fayes  kpo&nto  God  are  all  his  own 
 tiporkj)  therefore  becaufe  hh  works  in  time,  and  his 
 purpofe  from  Eternity.   2.  'Tis  moft  abfurd  to  give 
 any  reafon  of  Divine  will  without  himfelfe.  3.  This 
 cafily  folves  all  that    difficulty   that   the    Apoftle 
 fpeaks  of,  and  yet  he  never  thought  of  fuch  a  fo- 
 lutioa  but  runs  high  for  an  anfwer,  not  to  fatufie 
 Cavilling  reafon,  but  to  filence  it,  and    ftop    its 
 itaoiith.  For  thus  the  Apoftle  Argues,  Rom.y.  19,20. 
 ihtu  wilt  J*}  then  unto  mejvhy  doth  he  yet  find  fault  for 
 who  hath  refificd  his  will?  Nay^but  0  man  who  art  thoH 
 that replyejt  againfi  God  ?  Who  can  conceive  whence 
 this  (hould  be,  that  any  man  (hould  believe  unlcfi 
 it  be  given  him  of  God,  and  if  given  him,    then  it 
 was  his  purpofe  to  give  it  him,  andiffo,  then  is  it 
 evident  that  he  had  a  purpofe  to  fave  him,  and  for 
 that  end  he  gives  faith,  not  therefore  purpofes  to 
 Save,  becaufe  Man  (hall  believe,     4.  This  feems  crofs 
 to  thefe  Scriptures  where  they  fpeak  ofthefubor- 
 dination,  or   rather  Coordination   of  thofetwo^  as 
 here,  Foreknown,  and£/f#,  not  became  of  Obedi* 
 ence,  or  fprinkling,  or  any  fuch  thing,   but  to  Obe« 
 ditnee^    and  ftrinkjing*  which  is  by  faith.     So  he: 
 
 predefti- 
 
In  ) 
 
 predeftinated,  not  becaufe  he  forefaw  Men  would  be 
 conform  to  Chrift,  but  that  they  might  be  fo,  as 
 Rom.  8.  29.  For  whom  he  did  foreknow »,  he  alfo  did 
 predejlinate.  and  the  fame  order,  Alt.  2.  47.  And 
 the  Lord  added  to  the  Chnr:h  dayly  Jucb  as  fiould  be 
 fived.  and  13.48.  And  a*  many  as  were  ordained  t4 
 Eternal  life  believed. 
 
 This  Foreknowledge  then,  is  his  Eternal  and 
 Unchangable  Love,  and  that  thus  he  Chufcth  forne^ 
 and  reje&eth  others,  is  for  that  great  End,  to  ma* 
 nifeft  and  magnifie  his  Mercy  and  Juftiee  5  but  why 
 he  appointed  this  Man  for  the  one,  and  the  other 
 for  the  other,  made  Peter  a  veffel  of  this  mercy,  and 
 Judas  of  wrath,  this  is  even  fo  becaufe  it  feemed 
 good  to  him.  This  if  it  bcharfbj  yet  is  Apoftolick 
 Doftrine,  Hath  not  the  Potter  (faith  St  Paul)  power 
 over  the  fame  Lump  to  make  one  Vejfelunto  honour  * 
 and  another  unto  dijhonour.  This  deep  we  muft 
 admire,  and  alwayei  in  confidering  if5  clofe  with 
 this.  0  the  depth  of  the  riches ',  both  oj the  wifdom 
 and  knowledge  of  God. 
 
 Now  the  Connexion  ofthefe,  we  are,  far  our  pro- 
 fit to  take  notice  of,  that  effectual  Calling  is  infe- 
 parably  tyed  to  this  External  Foreknowledge  or  E« 
 le&ion  on  the  one  fide,  and  Salvation  on  the  other* 
 Thcfetwo  links  of  the  chain  are  up  in  Heaven  in 
 Cods  own  hand,  but  this  middle  bne,  is  let  down 
 to  earth,  into  the  hearts  of  his  Children,  and  they 
 laying  hold  on  it,  hathfure  hold  on  the  other  twoa 
 for  no  power  can  fever  them,  and  therefore  the 
 reading  the  characters  of  Gods  Image  in  their  own 
 fouls,  thofearethc  countcrpa'mof  the  golden  cha- 
 racters of  hie  Lore,  in  which  their  names  are  wrirted 
 
 D  m 
 
( -*0:  . 
 
 in  the  Book  of  Life.  Their  believing  writes  their 
 name*  under  the  prornifes  of  the  revealed  Book 
 of  Life,  the  Scriptures,  and  fo  afcertains  them  that 
 the  fame  names  are  in  the  fecret  Rook  of  Life  that 
 God  hath  by  himfelf  from  Eternity.  So  finding  the 
 ftrcMrn  of  grace  in  their  hearty  tho  they  fee  not  the 
 Fountain  whence  it  fiowes,  nor  the  Ocean  into 
 which  it  returns,  yet  they  know  that  it  hath  its 
 fource,  and  (hall  return  to  that  Ocean  which  arif- 
 eth  from  their  Eternal  Ele&ion,  andSaIvntion5  and 
 (hall  empty  it  felfe  into  Eternity  of  happinefs. 
 
 Hence  much  joy  arifjth  to  the  Believer,  thistye 
 itidiflblvable3  as  the  Agents  arc  the  Father,  the 
 Son,  and  the  Spirit.  So  EleEfion.ani  Vocation^  and 
 SavSifcation^  and  ^ujiification^  and  Glory  ^  and 
 therefore  in  all  conditions  they  may  from  the  fence 
 of"  the  working  of  the  Spirit  in  them,  look  back  to 
 that  Eteftioft,  and  forward  to  that  Salvation;  but 
 they  that  remain  unholy  and  diflbbedient  have  as 
 yet  no  evidence  of  this  Love^  and  therefore  can-' 
 not  without  vain  preemptions  and  felf  delufion^ 
 Judge  thus  of  themfelves^  that  theyare  within  the  pe- 
 culiar Love  of  God  i  but  in  this,!*/  the  Righteous  be 
 glad,  arid  let  them  foont  for  joy  all  that  arc  upright 
 in  heart* 
 
 T is  one  main  point  of  happinefs,  thathethat  is 
 hippy  doth  know,  and  judge  himfelfe  to  be  fo#this 
 being  the  peculiar  good  of  a  reafonable  creature. 
 't:  to  be  enjoyed  in  a  Reafonable  way>Vis  not  as  the 
 dull  refting  of  a  Stone,  or  any  other  natural  body 
 in  its  natural  phce  •  but  the  knowledge  and  con- 
 
 fideratioo 
 
federation  of  it,  is  the  fruition,  of.it, 'the -very  re- 
 lifhing,  and  rafting  its  fwcetnefs. 
 
 The  perfect  blelTednefs  of  the  Saints  is  abiding 
 them  above;  but  even  their  prefent  condition  is 
 truly  happy,  tho  incompleatly,  and  but  a  fmall  be- 
 ginning of  that  which  they  expeft,  and  this  their 
 preient  happinefs,  is  fo  much  the  more,  the  more 
 clear  knowledge,  and  firm  perfwafion  they  have 
 of  it.  Vis  one  of  the  plcafant  fruits  of  the  Godly  to 
 know  the  things  that  ire  freely  given  them  of  God. 
 1  Cor*  s.  ii.  Therefore  the  Apoftie  to  comfort  his 
 difperfed  Brethren  fets  before  them  a  defcription  of 
 that  excellent  Spiritual  Condition  to  which  they 
 arc  called. 
 
 If  they  be  infeparably  linkt  together,  then  by 
 any  one  of.  them  a  man  may  lay  hold  upon  all  the 
 reft,  and  may  know  that  his  hold  is  fare,  and  this 
 is  that  way  wherein  we  may  attain,  and  ought  to 
 feek  that  comfortable  afliir.ance  oftheLpveofGodi 
 Therefore  M&k?y our  Cttlliug fire*  and  by  that  your 
 Ele&ion:  for  that  being  done,  this  follows  of  it  felf. 
 We  are  not  to  pry  immediately  into  the  Decree , 
 but  to  read  it  in  the  performance,  though  the 
 Mariner  fees  not  the  Tole^fiar^  yet  the  Needle  of  the 
 Compafs  that  points  to  it,  tells  him  which  way  he 
 fails,  thus  the  heart  that  is  touched  with  theLoad- 
 ftone  of  Divine  Love,  trembling  with  godly  fear, 
 and  yet  ftill  looking  towards  God  by  fixed  believing, 
 it  points  at  the  Love  of  Eleftion  and  tells  the  foul 
 that  its  courfs  is  heavenward  towards  the  Haven  of 
 Eternal  reft.  He  that  Loves  may  be  fure  he  was  , 
 loved  firft,  and  he  that  chufes  God  for  his  de%ht 
 and  Portion,  may  conclude  confidently,  that  God 
 
 D   2  hath 
 
(  i8  ) 
 
 hath  chofen  him,  to  be  one  of  thofc  that  fnall  en* 
 joy  him,  and  be  happy  in  him  for  ever,  for  that  our 
 Love  and  Ele&ing  of  him,  is  but  the  return  and 
 repercuffion  of  the  beams  of  his  Love  (liining 
 upon   us. 
 
 Find  thou  but  within  thee  San&ification  by  the 
 Spirit,    and    this  argues  neceffarily,  both  Juftifica- 
 tioa   by  the  Son,  and  the  Ele&ion  of  God  the  Fa- 
 ther i  Job-  4.  13.   Hereby  know  we  that  we  dwell  in 
 him^    and  he  in  *#,  iecauje  he  has  given  us  of  his  Spi+ 
 rit.     Tis  a    mofl  ftrange  demonstration,  ab  Fj}edu 
 reciprocity   He  Called,  thofc  he  hath  Elefted,  he 
 Ele&ed  thofe  he   Called,     where  this  fanftifying 
 Spirit  is  not,  there  can  be  no  pcrfwafion  of  this 
 Eternal   Love  of  God,  they  that  are  Children  of 
 difobeditnee,  can  conclude  no  other  wife  of  them* 
 felves  but  that  they  arc  the  Children  of  wrath.     Al- 
 though from  prefent  unfanftification,  a  Man  cannot 
 inferre  that  he  is  not  Elected,  for  the  Decree  may 
 for  part  of  a  Mans  life  run  (as  it  were)  under-ground. 
 Yet  this  is  fure,  that  thar  eQate  leads  to  death,  and 
 unlefs  it  be  broken,   will  prove  the  black  line  of 
 reprobation,     A  man  hath  no  Portion  amongft  the 
 Children  of  God,  nor  can  read  one  word  of  Comfort 
 in  all  the  Promifcs  that  belongs  to  them,  while  h« 
 remains   unholy.     Men  may  pleafe  themfelves   in 
 prcphane  Scoffing  at  the  Holy  Spirit  ofGrace,   but 
 let  them  withal  know  this,   that  that  Holy  Spirit 
 they  mock,  and  defpife  is  that  Spirit,  that  feals  men 
 to  the  day  of  Redemption.  Eph.  4.  30, 
 
 If  any  pretend  they  have  the  Spirit,  and  fo  turn 
 away  from  the  ftraight  rule  of  the  Holy  Scriptures, 
 they  have  the  Spirit  indeed ,  but  'tis  a  faoatical  SpU 
 
 rits 
 
rit,  the  Spirit  or  Delufion,  and  Giddinefs;  but  the 
 Spitit  of  God  that  leads  his  Children  in  the  way 
 of  truth,  and  is  for  that  purpofe  fent  them  from 
 Heaven  to  guide  them  thither,  fquarcs  their 
 thoughtts,  and  wayes  to  that  Rule.  And  that  Word 
 whereof  it  is  Author,  which  was  infpired  by  it, 
 fanftifies  them  to  Obedience.  He  that  faith,  iknorv 
 him9  and  ^eepeth  not  his  Commandment^  is  *  Lyar 
 and  the  truth  is  not  in  him.   \  Joh.  3.  4. 
 
 Now  this  Spirit  that  fanftifieth,  andfanftifieth  to 
 Obedience,  is  within  us  the  Evidence  of  our  Ele&i- 
 on,  and  Earned  of  our  falvation,  and  whofo  are 
 not  fanftified,  and  led  by  this  Spijtfr,  the  Apoftle 
 tells  ub,  what  is  their  Condition,  Rom.  8.9. 
 if  any-  man  haze  not  the  Sfirit  ofchrift^  hi  is  none 
 of  his. 
 
 Let  us  not  delude  ourfclves,  this  is  a  truth,  if 
 there  beany  in  Religion,  they  that  are  not  made 
 Saints  ia  the  eftate  of  Grace,  (ball  never  be  -Saints 
 in  Glory. 
 
 The  Stones  that  are  appointed  for  that  Glorious 
 Temple  above,  are  bewen  and  poliflhed  and  pre." 
 par'd  for  it  here,  as  the  ftones  were  wrought  and 
 prepared  in  the  Mountains  for  building  the  Temple 
 at  Jcrufalcm. 
 
 This  is  the  Order  Pfal.  84.  12.  He  gives  Grace^ 
 and  Ghrji  as  Moralifts  can  tell  us,  that  the  way 
 to  the  Temple  of  Honour,  is  [through  the  Temple 
 of  Vertue.  They  that  think  they  are  bound  for 
 Heaven  in  the  wayes  of  fin5  have  either  found  a 
 new  way  untroden  by  all  that  are  gone  thither, 
 or  will  find  thcrnfclves  deceived  in  the  end.  We 
 need  not  then  that  poor  IWft  for  the  preffing  of 
 
 Holinefs 
 
C  30) 
 
 Holinefs,  and  Obedience  upon  Mea.  to  reprcfent  it 
 to  them,  as  the  meriting  caulc  of  Salvation,  this  is 
 siot  at  all  to  the  purpofe,  feeing  without  it,  the 
 Neccffity  of  Holincls  to  Salvation  is  prcfling  enough) 
 for  holinefs  is  no.Icfs  nccefTary  to  Salvation,  then 
 if  it  were  the  meriting  Cauf:  of  it,  it  is  as  infepara- 
 rably  eyed  to  it  as  the  purpofe-  of  God,  and  in  the 
 Order  of  performance,  Godlinefsis  as  certainly  be- 
 fore Salvation,  as  if  Salvation  did  wholly,  and  all., 
 together  depend  upon  it,  and  were  in  point  of  Juftice 
 deferved  by  it.  Seeing  then  there  is  no  other  way 
 to  Happinefs,  but  by  Holinefs,  noAflurance  of  the 
 Love  of  God  without  it.  Take  the  Apoftles  ad- 
 vice ftudy  it^  feek  it,  follow  earneftly  after  holinefs 
 without  which  no   man  Jhall  fee  the  Lord. 
 
 Gr$ce  Mntoyon  and  peace  be  multcpljedT^  It  hath  al- 
 ways been  a  civil  cuftosn  among(tMen,to  fcafon  their 
 iutercourfe  with  good  withes  one  for  another,  this 
 the  Apoftles  ufe  in  their  Epiftles*  in  a  fpiritual  Si- 
 vine  way,  fuitahle  to  their  holy  Writings.  It  well 
 becomes  the  Meflengers  of  Grace  and  Peace  to  wifh 
 both5ind  to  make  their  falutation  conform  to  the  main 
 fcope,  and  fub}e&  of  their  difecurfe.  The  Hebrew 
 word  of  falutation  we  have  here  Peace,  and  that 
 which  is  the  fpring  both  of  this,  and  thefe  good 
 things,  are  all  io  the  other  word  of  Salutation  ufed 
 by  the  Greek?,  Grace.  All  right  Rejoycing,  and 
 Profperity,  and  Happinefs  flowes  from  this  fource, 
 and  fromthi9  alone,  and  is  fought  eifew  here  in  vain. 
 
 In  general >  this  is  the  Character  of  a  Chriftian 
 H>irit,  to  have  a  heart  fill'd  with  Blejjiitrg)  with  this 
 f>veet  good  will,  and  good  wifhing  to  all,  efpecially 
 to  -hole  that  are  their  "Brethren  in  the  forne  Profrflion 
 
 of 
 
<3L<  ) 
 
 nd  thisCI 
 
 of  Religion.  And  thisXharity  is  a  precious  Balm 
 diffufing  it  felf  in  the  wife,  and  feafonablc  exprr  (li- 
 ons of  it,  upon  fit  cccafions,  and  thofe  exprellions 
 muft  be  cordial,  and  fincere,  not  like  that  you  call 
 Cturi  Holy  water ^  in  which  there  is  nothing  clfe  but 
 falfhood,or  vanity  at  the  beft.  This  manifests  Men  to 
 be  the  Sons  ot  Bleffing,  and  of  the  ever  bleiFed  God6 
 the  Father  of  all  Blefiing3  when  in  his  name  they 
 blefs  one  another ,  yea  our  Saviours  Rule  goes 
 higher,  to  hlefs  thofe  that  cvrfe.tbcn*,  and  urges  it 
 by  that  Relation  to  God  as  their  Father,  that  in  this 
 they  may  refemble  him.  That  ye  may  he  the  Chil* 
 thtn  of  your  Fatter  which  if  in  Heaven. 
 
 But  in  a  more  eminent  way,  its  the  duty  of  Paf* 
 tors  to  blefs  theif  People,  not  only  by  their  publick 
 and  Solemn  Benedi&ion,  but  by  daily  and  inftant 
 prayers  for  them  in  ferret.  And  the  great  Father 
 who  feeth  in  Secret  will  reward  them  openly. 
 
 They  are  to  be  ever,  both  endeavouring  and 
 wifhing  their  increafe  of  knowledge,  and  all  Spirit 
 tual  grace,  in  which  they  have  St.  Paul  a  frequent 
 Pattern. 
 
 They  that  are  MeiTengers  of  thisGftfrt,  if  they 
 have  Experience  of  it^tis  the  Oyl  of  gladnefs  that  will 
 dilate  their  heart,  and  make  it  large  in  Love  and  (pi- 
 ritual  defires  for  others,Efpecially  their  own  Flocks 
 
 Letus  i  Confider  the  matter  of  the  Apoftlc? 
 dtfire  for  them,  Grace  and  peace.  2.  The  meafurs 
 of  it,  that  it  may  be  mHltiplyed. 
 
 1  Grace]  We  need  noc  make  a  noife  with  the 
 many  School-diftin&ions  of  Grace ,  and  defcribe  io 
 what  fenfe  'tis  here  to  be  taken,  for  no  doubt  ViS 
 all  fiving  Grace  tg  thofe   difperfed  Brethren?  fo 
 
that  in  thelargeft  Notion  mat  it  can  have  that  way, 
 we  may  fafcly  here  take  it. 
 
 What  n  preventing  Gr*ce0  ajjijiwg  Grace>  Working 
 and  Co-workjng  Gracey  (as  we  may  admit  thefe  dif- 
 ferences in  a  found  fenfe)  but  divers  Names  o  f  the 
 fame  effectual  laving  Grace  in  relation  to  our  diffe- 
 rent Eftate,  as  the  fame  Sea  receives  different  names 
 from  the  different  parts  of  the  (hoar  it  beats  upon. 
 
 Firfts  It  Prevents  and  Worker  then  it  Afiifts 
 and  Profecutes  what  it  hath  wrought,  he  worketb 
 in  us  to  will  and  to  do  :  but  the  whole  fenfe  of  faving 
 Grace,  I  conceive,  is  comprehended  in  thefe  two 
 I  Grace  in  the  Fountain,  that  is  the  peculiar  Love 
 and  Favour  of  God.  2.  In  the  Streams,  the  Fruits 
 of  this  Love,  (for  Vis  not  an  empty,  but  a  moft 
 rich*  and  liberal  Love)  viz.  All  the  Graces  and  tpv 
 ritual  BleflingSj  of  Godbeftowed  upon  them  whom 
 he  hath  freely  chofen  $  The  Love  of  God  in  it  fclfc 
 can  neither  Diminifti  nor  Increafe,  but  it  is  Multi- 
 pliedj  or  abounds  in  the  Manifcftation  and  Effe#s  of 
 if  5  fothen,  to  de-fire  Grace  to  be  multiplied  to  them, 
 is  to  Wifhtothem  the  living  Spring  of  it,  that  Love 
 that  cannot  be  exhaufted :  but  is  ever  flowing  fort  h, 
 and  in  ftead  of  abateing,  makes  each  day  richer 
 then  another. 
 
 And  this  is  that  which  fhould  be  the  top  and  fumme 
 ofChriftian  Defirds.  To  have,  or  want  any  other 
 thing  indifferently  ;  but  to  be  refolved  and  refolute 
 in  1  his,  to  feck  a  fhare  in  this  Grace,  the  free  Love 
 of  God,  and  the  fare  Evidences  of  it  within  youf 
 the  fruit  of  holineis  and  the  Graces  of  his  Spirit,  but 
 the  moft  of  us  are  otherwife  taken  up.  We  will  not  be 
 eonvine'd  how  bafcly  and  foplifhly  we  arc  bufied, 
 
 though 
 
(  33  ) 
 
 though  in  the  beft  and  molt  rclpe&ed  employments 
 of  the  World,     So  long  as  we  negleft  our  nobleft 
 trade  ofgrowing Rich  in  Grace,  and  the  comforta- 
 ble enjoyment  of  the  Love  of  God.     Our  Saviour 
 tells  usof  onethingneedful%  Importing  that  all  other 
 things  are  comparatively   Unneceffary,  By-works^ 
 and  meer  Impertinences,  and  yet  in  thefe  we  lavifll 
 out  our  fhort  &  uncertain  time,we  let  the  other  (land 
 by3til!  we  find  leafure.  Men  who  are  altogether  pro* 
 phane,   think  not  on  it  at  all,  fome  others  poffibly 
 deceive  themfelvesthus,  and  fay,  When  I  have  done* 
 with  fuch  a  bufiriefs  in  which  I  am  engaged,  theri 
 I  will  fit  down  ferioufly  to  this,  and  beftow  mote 
 Time  and  pains  on  thefe  things  that  are  undeniably 
 Greater^  and  Better,  and  more  worthy  of  it  5  but 
 this  is  a  flight  that  is  in  danger  to  undo  us  5  what  if 
 we  attain  not  to  the  end  of  that  bufinefs,  but  end 
 our  felves before  it,  orifwedonot,  yet  fome  othef 
 bufinefs  may  ftepin  after  that.  Oh  then,  fay  we,  that 
 fnuft  be  dilpatch'd  alfo,  thus  by  fuch  delayes,  WQ 
 may  loofe  the  prefent  opportunity,  and  in  the  end 
 our  own  fouls. 
 
 Oh  be  perfwaded  it  defervesyourdilligence,  and 
 that  without  delay  to  feek  f  ;inewhat  that  may  bd 
 conftant  enough  to  abide  with  you,  and  ftrong 
 enough  to  uphold  you  in  all  Conditions,  and  thafe 
 is  alone  this  free  Grace,  and  Love  of  God.  While 
 many  fay,  who  will  Jbtw  us  any  good^  fet  you  in  with 
 David  \nhr$choyCe>  Lor  d  lift  thou  np  the  light  of  thy 
 Countenance  upon  nte,  and  this  flail  re)oyce  my  heard 
 toore  then  the  abundance  of  Corn  and  Wine* 
 
 This  is  that  Light  that  can  break  into  the  darkeft 
 dungeon^  from  which  all  other  Lights  and  Comfort* 
 
 E  are? 
 
,      (34) 
 
 nre  (hut  out5  and  without  this,  all  other  enjoy* 
 ments  are,  what  the  world  would  be,  without  the 
 Sun,  nothing  but  darknefs.  Happy  they  who  have 
 this  light  oi  Divine  favour,  and  Grace  fhining  into 
 their  fouls,  for  by  it  they  fhall  be  led  to  that  City 
 where  theSun  and  Moon. are  needlefs,  for  the  glory 
 of  God  doth  lighten  it>  and  the  Lamb  is  the  light 
 thcreoj    Rev.  21.  23. 
 
 Godlintfs  is  profitable  for  all  things ,  faith  the 
 Apoftle,  having  the  Promifcs  of  this  life,  and  that 
 which  h  to  come*  nil  other  bleffings  are  the  atten- 
 dants of  Grace  and  follow  upon  it.  This  bl effing 
 that  the  Apcftle  here  (and  fo  St.  Paul  in  his  h  fifties) 
 joynes  with  Grace,  was  with  the  Jewes  of  fo  large 
 a  fenfej  as  to  Comprehend  all  that  they  could  de- 
 fire,  when  they  wifh'd  Peace,  they  meant  all  kind 
 of  good,  all  welfare  and  profperhy.  And  thus  we 
 may  takeitherr,  for  all  kind  of  Peace,  yea,  and  for 
 all  other  bleffings,  but  efpecially  that  fpiritual  Peace, 
 which  is  the  proper  fruit  of  Grace,  and  doth  fo  in- 
 trinfccally  flow  from  it. 
 
 We  may  and  ought  to  with  to  the  Church  of  God 
 outward  bleffiings,  and  particularly  outward  Peaces 
 as  one  of  the  greateft,  fo  one  of  the  moft  valluable 
 favours  of  God,  thus  prayed  the  Pfalmift,  Pfal.122. 
 7.  Peace  be  within  thy  waHs3  and  ?ro$e,ity  within 
 thy  Palaces. 
 
 But  that  wifHom  that  doth  what  he  will,  by  what 
 means  he  will,  and  works  one  contrary  out  of  ano- 
 ther, brings  Light  out  ofDarkncfr,  Good  out  of 
 Evil,  Can,  and  doth  turn  Tears,  and  Troubles  to 
 the  advantage  of  his  Church,  but  certainly  in  it  felf, 
 Peace  is   more  fuitable  to  its  incrcaft,    and  if  not 
 
 abus'd 
 
abus'd  proves  Co  too.  As  in  the  Apoftolick  Times* 
 Its  ftid,  The Chvtrcb  had  Peace^  and  Increafed exceed- 
 ingly. AS.  9.  31.  We  ought  alfo  to  with  for  Ec- 
 clefiaftical  Peace  to  the  Church,  that  (he  may  be 
 free  from  DifTenfions  and  Divifions. 
 
 Thefe readily  arife  more3or  lefs  (as  we  fee  in  all 
 rimes)  and  haunt  Religion,  and  the  Reformation  of 
 it,  as  a  malus  genisx.  S,  Paul  had  this  to  lay  to  his 
 Corint  hi  an  s:xhough  he  had  given  them  thisteitimony 
 that  they  were  enriched  in  all  Utterance 3  and 
 Knowledge  and  were  wanting  in  no  guifr.  Cap.  i.z/„ 
 5.  Yetprefently  after  ^.13  1  hear  that  there  are  Di- 
 vifions  And  Contentions  awing  you.  The  Enemy  had 
 donethk}  as  our  Saviour  fpeaks,  and  this  Enemy  is 
 no  fool :  for  by  divine  permiffion,  he  works  to  his 
 own  end  very  wifely  :  for  there  is  not  one  thing  that 
 doth  on  all  hands  choak  the  feed  of  Religion  Co 
 imich3  as  Thorny  debates  and  differences  about  it 
 felfe.  So  infucceeding  Ages,  and  at  the  breaking 
 forth  of  the  Light  in  Germany  in  Luther  s  time., 
 Multitudes  of  Sedts  arofe. 
 
 Profane  men  do  not  only  (tumble,  but  fill  and 
 break  their  necks  upon  thefe  Divifions.  We  fee 
 (think  they ,  and  fome  of  them  poffibly  fay  it  ou  ) 
 that  they  who  mind  Religion  oi3fl:,  cannot  agree 
 upon't.  Our  eafieft  way  is,  not  to  Erabroyl  our 
 felveSj  nor  at  all  to  bs  troubled  with  the  bufinefs. 
 Many  are  of  Gallio't  temper,  they  will  cave  for  none 
 efthofe  things^  Thus  thefe  Offences  prove  a  mifchief 
 to  the  prophane  World,  as  our  Saviour  fayes5  wo 
 to  the  world  bee  ait fe  of  Offences. 
 
 Then  the  erring  fide3  that  is  taken  with  new  o- 
 pinions  and  fancies,,  are  altogether  taken  up  with 
 
 E  2  them5 
 
(  aO 
 
 tficm,  their  main  thoughts  ipent  upon  them,  and 
 thus  the  Tap  is  drawn  from  that  which  fhould  nourifh, 
 and  profper  in  their  hear isfanftified  ufcful knowledge) 
 and  faving  grace.  The  other  are  as  weeds  that  di- 
 vert the  nourilhment  in  Gardens  from  the  Plant! 
 and  Flowers:  and  certainly  thefe  weeds,  viz.  Mens 
 own  conceits,  cannot  but  grow  more  with  them* 
 when  they  give  way  to  them,  then  folid  Religion 
 doth:  for  their  hearts  (as  he  faid  of  the  earth) 
 are  Mother  to  thofe,   and  but  Step-mother  to  this. 
 
 It  is  alfo  a  Lofs  even  to  thofethat  oppofe  Errors 
 and  Divifions,  that  they  are  forced  to  be  bufiedthat 
 Way  ;  for  the  wifeft  and  Godlieft  of  them  find 
 (and  fucharefenfibleof  it)  that  difputes  in  Religion, 
 are  no  friends  to  that  which  is  far  fweeter  in  it  >  but 
 finders  and  abates  it  viz.  thefe  pious  and  devout 
 thoughts,  that  are  both  the  more  ufeful,  and  truly 
 delightful. 
 
 As  Peace  is  3  choice  bleffing,  Co  this  is  the  choiP 
 eft  Peace,  and  is  the  peculiar  infeparable  Effeft  of 
 this  Grace,  with  which  it  is  here  joyntly  wilh'd, 
 Grace  and  Peace.  The  flower  of  Peace  growing  upon 
 the  Root  of  Grace.  This  fpiritual  Peace  hath  two 
 things  in  it,  1  Reconciliation  with  God,  2  Tran- 
 quillity of  Spirit,  The  quarrel  and  matter  of  enmity, 
 you  know,  betwixt  God  and  Man  is  the  Rebellion, 
 the  fin  of  Man*  and  he  being  naturally  altogether 
 finful,  there  can  proceed  nothing  from  him  but  what 
 foments  and  increafes  the  Hoftility.  Tis  Grace 
 alone,the  moftfree  Grace  of  God,  that  contrives,  and 
 Offers,  and  makes  $he  Peace,  elfeithad  never  been. 
 We  had  univerfally  perifh'd  without  it.  Now  in 
 ?his  is  the  wonder   of  Divine  Gracc^    that  the  A^ 
 
 mighty 
 
(  37) 
 
 mighty  God  feeks  agreement,  and  entreats  for  it, 
 with  finful  clay  which  he  could  wholly  deftroy  in 
 a  moment. 
 
 Jefus  Chrift  the  Mediator  and  Purchafer  of  this 
 Peace,  bought  it  with  his  Blood,  kill'd  the  enmity 
 by  his  own  Death,  EpLa.  15.  And  therefore  the 
 Tenor  of  it  in  the  Gofpel  runs  ftill  in  his  name,  Row. 
 5.  1.  we  have  Pe^ce  with  God>  through  'je/ifs  Chriji 
 our  Lord,  and  St*  taut  expreffes  it  in  his  Salutations, 
 that  are  the  fame  with  this.  Grace  and  Peace  jrom 
 God  the  Father  and  our  Lord  Jefus  chrift. 
 
 As  the  free  Love,  and  Grace  of  God  appointed 
 this  means,  and  way  of  our  Peace,  and  Offered  it, 
 §q  the  fame  Grace  applies  it,  and  makes  it  Ours, 
 and  gives  us  faith  to  apprehend  it. 
 
 And  from  our  fenfe  of  this  Peace,  or  Reconcile- 
 ment with  God,  arifes  that  which  is  our   inward 
 Peace,    a  calm  and  quiet  temper  of   Mind.     This 
 Peace  that  we  have  with  God  in  Chrift,    Islnv'm- 
 lable,    but  becaufe  the  fenfe?  and  perfwafion  of  ic 
 may  be  interrupted,  the  foul  that  is  truly  at  Peace 
 with  God,  may  for  a  time  be  difquieted  in  itfelf, 
 through  weaknefs    of  Faith,    or  the   ftrength  of 
 Temptation?  or  the  Darknels  of  defertion,  lofing 
 fight  of  that  Grace,  that  Love  and  Light  of  Gods 
 Countenance  on  which  its  Tranquillity,  and  Joy  de- 
 pends.    Thou  hid* ft  thy  face,  faith  David^   and  I  was 
 troubled^  but  when  thefe  Eclipfes  are  over,  the  Soul 
 is  revived  with  new  Confolation,  as  the  face  of  the 
 Earth  is  renewed;,  and  made  to  fmile  with  the  return 
 of  the  Sun  in  the  Spring,  and  this  ought  al  wayes  to 
 uphold  Chriftians  in  the  faddeft  times,  viz  that  ths 
 £race3  and  Love  of  Cod  towards  thesn,   depends 
 
 not 
 
(  3«  )        L. 
 
 not  on  their  lenfe,  nor  upon  any  thing  in  them, 
 but  is  (till  in  it  felfc  incapable  of  the  (mailed  alte- 
 ration. 
 
 Tis  Natural  to  Men  to  defire  their  own  Peace5 
 theQuietnefi  and  Contentment  of  their  Minds:  but 
 moft  Men  mifs  the  way  to  it5  and  therefore  find  it 
 not,  for  there  is  no  way  to't  indeed,  but  this  One, 
 wherein  few  feek  it,  viz.  Reconcilement  and  Peace 
 with  God.  The  perfwafion  of  that  alone  makes  the 
 Mind  clear  and  (Irene,  like  your  faireft:  Summer 
 Dayes.  My  peace  I  give  yon ;,  faith  Chrift,  not  as 
 the  world.  Let  not  your  hearts  be  troubled.  AH  the 
 Peace  and  Favour  of  the  World  cannot  calm  a  trou- 
 bled beart3  but  where  this  Peace  is  that  Chrift  gives, 
 all  the  trouble  and  difquiet  of  the  world  cannot  dis- 
 turb it.  When  he giveth  quiet nefs^  who  then  can  make 
 trouble  ?  and  vchen  he  hideth  his  face^  who  then  can 
 heboid  him  ?  whether  it  be  done  againji  a  Nation^  or 
 agaivft  a  man  only*  Seealfo  for  this  Pfal.^6.  123. 
 All  outward  diftrefs  to  a  mind  thus  at  Peace,  ii  but 
 as  the  ratling  of  the  Hail  upon  the  Tiles,  to  him  that 
 fits  within  the  Houfeat  a  fumptuous  Feafh  A  good 
 Confcience  is  called  foD  and  with  an  advantage  that 
 no  other  Feafl:  can  have5  nor  could  men  endure  it. 
 A  few  hours  of  feafting  will  weary  the  meft  pro- 
 fefl:  Epicure,  but  a  Confcience  thus  at  Peace5  is  a 
 continual  Feafh,  with  continual  unwearied  dclighfj 
 What  makes  the  World  take  up  fuch  a  prejudiced 
 gainft  Religion,  as  a  four  unpleafmt  thing?  they 
 fee  the  Afflictions  and  griefs  ofChriftians  5  but  they 
 do  not  fee  their  Joyes  5  the  inward  pleafare  of 
 mind  tha:  they  can  poflefs  in  a  very  hard  Eftate. 
 Have  you  not  tryed  other  wayes  enough  ?  hath  not 
 
 He 
 
(3P) 
 
 He  tried  them  that  had  more  ablility  arid  skill  fornt 
 then  you,  and  found  them  not  only  vanity  but  vexa* 
 tion  of  Spirit.  If  you  have  any  belief  of  holy  Truth, 
 pnt  but  this  once  upon  the  tryal,  feek  Pence  in  the 
 way  of  Grace.  This  inward  Peace  is  too  precious 
 a  Liquor  to  be  poured  into  a  filthy  VeflTel  ♦  a  holy 
 Heart,  that  gladly  entertains  grace,  (hall  find  that 
 it,  and  Peace  cannot  dwell  aflunder. 
 
 An  ungodly  Man  may  deep  to  Death  in  the  Lc~ 
 thargy  of  Carnal  Prefumpiion  and  Impenitency  5. 
 but  a  true  lively,  foIidPeace  he  cannot  have.  There 
 if  no  peacsto  the  wicked^  faith  my  Godj  Ifa  57.  21. 
 And  if  He  fay  there  is  none  5  fpeak  Peace  who  will^ 
 if  all  the  World  with  one  voice  would  (peak  it,  it 
 (hall  prove  none. 
 
 2/7.  Confider  the  Meafare  of  the  Apoftles  defire 
 for  his  Scattered  Brethren,  that  this  Grace  and  Peace 
 mav  be  Multiplyed.     This  the  Apoftle  wifhe*  for 
 them  knowing  the  Imperfection  of  the  Graces?  and 
 Peace  of  the  Saints  while  they  are  here  below,  and 
 this  they  themfelves  in  fenfe  of  that  Imperfe&iondat*. 
 ly  do  defire.    They  that  have  tafted  the  tweetnefs 
 of  this  Grace  and  Peace  call  uncelTantly  for  more* 
 This  is  a  difeafe  in  Earthly  D -fires,  and  a  difeafe 
 incurable,  by  all  thefe  things  defired  5  there  is  no  fa- 
 tisfaftion  attainablef  by  them  5    but  this  Avarice  of. 
 Spiritual  things  is  a  Vertue,    and  by  our  Saviour  is 
 called  Bkjfidnefs :  becaufe  it  tends   to  Fulluefs  and 
 Sattsfa&ion.     Blefjed  are  they  that  hunger  and  th^rji 
 After  Righteoufnefs  for  thcyfiall  be  filled.  Mat.  5,  6. 
 
 Verfe  ^4. 
 
(4°) 
 Verfe  3,4. 
 
 Blejfid  be  the  God,  And  father  of  cur  Lord  Jeft* 
 chriji,  who  according  tohii  abundant  A/ercy,  hath 
 begotten  us  again  unto  a  lively  hope,  by  the  Ref*r~ 
 rtchou  of  'jefus  Chriji  from  the  dead. 
 
 To  an  Inheritance  incorruptible,  and  undefited,  and 
 that  fadeth  not  away. 
 
 ,/"T">Is  a  cold  lifelefs  thing  to  fpeak  of  fpiritual 
 I  things  upon  mecr  Report;  but  they  that 
 fpeak  of  them,  as  their  own,  as  having  (hare,  and 
 intereft  in  them,  and  fome  experience  of  their 
 fweetnefs,  their  difcourfeof  thttai  is  enlivened  with 
 f,  rm  belief,  and  ardent  affe&ion  ;  They  cannot  men- 
 tion  them,  but  their  hearts  are  ftraight  taken  wiih 
 fuch  gladnefs,  as  they  are  fore'dto  rent  inpraifes. 
 Thus  our  Apoftle  here,  and  St.  Vanl,  Fph.  1.  and 
 often  elfewhere,  when  they  confidcr'd  thefc  things 
 wherewith  they  were  about  to  comfort  the  Godly, 
 to  whom  they  wrote.  They  were  fuddenly  Eleva- 
 ted with  the  Joy  of  them,  and  broke  forth  into 
 Thanksgiving.  So  teaching  us  by  their  Exarrple, 
 what  real  Joy  there  is  in  the  Confolations  of  the 
 Gofpel,  and  whar  praife  is  due  from  all  the  Saints 
 to  the  God  of  thofe  Confolations.  Thiaisfach  2n 
 Inheritance,  as  the  very  thoughts*  and  hopes  of  it 
 are  able  to  fweeten  the  greateft  Griefs,  andAfflifti- 
 ons.  Whar  then  fnall  the  Pofleffion  of  itbe  ?  where- 
 in there  (hall  be  no  Rupture,  nor  the  leaft  drop  of 
 
 iny 
 
C~4r  )    . 
 
 any  grief  at  all.  The  main  Subject  of  thcfe  veifes 
 is,  that  which  is  the  main  Comfort  that-fupports  the 
 Spirits  of  the  Godly  in  all  Conditions* 
 
 I.  Their  after  Inheritance  in  t he 4  fer/3.  a.Theif 
 prefent  Title  to  it,  and  allured  hope  of  it,  v.  3. 
 gdly.  The  immediate  caufe  of  both  affigned  viz. 
 Jeju*  Chriji.  ^\y.  All  this  derived  from  the  free 
 Mercy  of  God,  as  the  firft  and  higheft  Caufe,  and 
 return'd  tohisPraife  andGloryas  thelaft  and  high* 
 eft  End  uf  ir. 
 
 :  For  the  Firji.  The  Inheritance.  [TSutbecaufe  the 
 4th.  verfe  which  defcribes  it,  is  link't  with  the  fub- 
 iequent,  we  will  not  go  fo  far  off  to  return  back 
 again,  but  firft  fpeak  to  this  3  verfey  and  in  it, 3 
 
 Confidef  1.  Their  Title  to  this  Inheritance,  Be- 
 gotten again.  x2.  Thjeir  afTutancc  of  ir,  viz.  A  holy 
 br  lively  Hope.  The  Title  that  the  Saints  have  to 
 their  rich  Inheritance  is  of  the  valideft,  and  moll:  un- 
 queftionable  kind3  viz.  by  Birth.  Not  by  their 
 firft  natural  birth.  By  it  we  are  all  born  to  an  In- 
 heritance indeed  5  but  we  find  what  it  is,  Eph.7.%* 
 Children  of  Wraths  Heirs  apparent  of  Eternal  flames. 
 *Tis  aoEverlafting  Inheritance  too,  but  fomuch  the 
 more  fearful,  being  of  Everlafting  Mifery,  or  (fo  to 
 fpeak)  of  Immortal  Death,  and  we  are  made  fure 
 to  it,  they  who  remain  in  that  Condition  cannot 
 loft  their  Right  although  they  gladly  would  efcape 
 it,  they  (hall  be  forfe'd  to  enter  PofTeflion.  But 'tis 
 by  a  new  and  fupernatural  Birth,  that  men  are  both 
 free'd  from  their  Engagement  to  that  woltil  Inhe- 
 ritance^ and  inverted  into  the  Rights  of  this  other 
 here  mentioned,  as  full  of  happinefs  as  the  former  is- 
 mi&rable.  Thefore  are  they  (aid  here  to  be  begotten: 
 ;     ;  t  agate 
 
(4*  ) 
 
 a ^airi  ro  thnt  lively  H  >pv%  God  the  Father  ofour 
 Lord  Jefub  Chrift  hath  begotten  us  again.  And  thus 
 are  the  Regenerate  the  Children  of  an  Immortal  Fa- 
 ther, and  lo  entituled  to  an  Inheritance  of  iinmor* 
 tility,  if  Children  then  Hcirs>  heirs  of  God.  Thi* 
 Sonfhip  isbv  Adoptionin  Chrift,  therefore  added, 
 jyvt  heirs  with  Chrijl^  Rom.  8.  J  7.  we  Adopted, 
 2nd  He  the  only  begotten  Son  of  Gad  by  an  Eter« 
 nal  Ineffable  generation. 
 
 And  yet  this  our  Adoption  i?  not  a  meer  extriri- 
 firrfa!  denomination,  as  is  adoption  am  ngft  Men  : 
 bin  accompanied  with  a  real  Change  in  thofe  that 
 are  adopted,  a  new  Nature,  and  Spirit  infuS'd  into 
 them,  by  reafon  of  which,  as  they  are  Adopted  to 
 this  their  Inheritance  in  Chrift,  they  are  likewife 
 begotten  of  God,  and  bom  again  to  it,  by  the  Super* 
 natural  work  of  Regeneration*  They  are  like  their 
 heavenly  Father,  they  have  his  Image  renewed  off 
 their  Sfxklsi  and  their  Fathers  Spirit.  They  hare 
 and  are  a&ed,  and  led  by  it.  This  is  that  great 
 Miftery  of  the  KingdomeofGod,  thatpuzled  Wit#- 
 dewus-)  it  was  darknefs  to  him  at  firft,  till  he  Was 
 inftf ufted  in  that  Night,  under  the  covert  whereof 
 he  came  to  Chrift. 
 
 Niture  cannot  conceive  of  any  Generation  or 
 birth,  but  that  which  is  within  its  own  compafre 
 only  they  that  are  partakers  of  this  Spiritual  Birth, 
 underftand  what  it  means  ;  to  others  it  is  a  Ridle, 
 an  unlavory  unpleafant  fubjeft. 
 
 'T\s  fometime  afcribed  to  the  fubordinate  means, 
 to  Baptifm,  called  therefore  the  Laver  oj  Regene- 
 ration. 77/.  3.  5.  To  the  Word  of  God.  jf**M, 
 1-8.     Its  that  Immortal  Seed,  whereby  wcareboro 
 
 agais 
 
..   (43  ) 
 
 again  5  by  the  Minifters  ot  this  Word,  and  the  fcals 
 of  it,  as  I  Cor.  4.  1  5.  For though  you  have  ten  thou- 
 find  Injlrnttcrs  in  Chrrfi,  yet  hive  ye  not  m*ny  Fa- 
 thers ;  tor  in  Chrifi  Jcfa  I  have  begotten  you  through 
 theGoJpel.  As  alfo  Gal.  4.  19.  But  all  thofc  huve 
 their  vigour  and  efficacy  in  this  great  work,  from 
 the  Father  of  Spirits,  who  is  their  Father  in  their 
 firfl;  Creation*  and  Infufion,  and  in  this  their  Re-? 
 generation,  which  is  a  new  and  ftcond  Crea- 
 tion. 2  Cor.  5.  17.  If  any  ntt*  le  in  Chrijl  he  is  4 
 new  Creature. 
 
 Divines  have  reafonto  inferre  from  the  Nature  of 
 Convcrfion  thus  expreft,  that  Man  doth  not  brirg 
 anything  to  this  work  himfelf,  'tis  true  he  hath  a 
 wil!,  ashisnatural  Faculty,  but  that  this  Will  Em- 
 braces the  offer  of  Grace,  and  turns  to  him  that  of- 
 fers it,  is  from  Renewing  Grace,  that  fwectly,  and 
 yetftronglyi  ftrongly,  and  yet  fweetly,  inclines  itf 
 
 I.  Nature  cannot  raife  it  felfe  to  this,  more  then 
 a  man  can  give  natural  being  to  himfelfe.  a.  Ti* 
 not  a  fuperficial  change,  'tis  a  new  life  and  being, 
 A  moral  man  in  his  changes  and  Reformations  of 
 himfelfc,  is  ftill  the  fame  man,  though  he  Reform 
 fo  far,  as  Men  in  their  ordinary  phrafc,  call  him* 
 quite  another  Many  yet  in  truth,  till  he  be  born  a«> 
 gain  there  is  no  qew  nature  in  him.  the  Slugard 
 turns  on  his  bed  as  the  door  on  the  hinges^  fayes  $0- 
 lomon.  Thus  the  Natural  man  turns  from  one 
 cuftome  and  pofture  to  another?  but  never  turns  off. 
 But  the  Chriftian  by  vertue  of  this  ne vt>  birth  caq 
 fay  indeed,  ego  non  fim  *g?>  I  am  not  the  fame 
 man  I  was. 
 
 You  that  are  Nobles,  a(pirg  to  this  honourable 
 F  2  Condition 
 
C  44) 
 
 Condition,  add  this  Nobleneis  to  the  other,  fb^if 
 far  fiirpafles  it,  make  it  the  Crown  of  all  your  hor 
 noursand  advantages.  And  you  that  are  of  mean 
 births  or  ifyou  have  any  Crack  or  (tain  in  your  birch, 
 the  only  way  to  make  up,  and  repair  all,  and  truly  to 
 E  loble  you,  is  this5  to  be  the  Sons  of  a  Kings  yea  of 
 the  King  of  King?,  and  this  Honour  hive  all  his 
 Saints.  To  as  ma.ny  as  received  him^  he  gave  this pri* 
 viledge  to  be  the  Sons  of  God.  Joh.  I.   12. 
 
 Vnto  a  lively  Hope>~]  Now  we  are  the  SonsofGod% 
 (faith  the  Apoftle  I  Jsh.  3.  3.)  But  it  doth  not  yet 
 appear  what  we  fhall be*  Thefe  Sons,  are  Heirs  3  but 
 all  this  lifetime  is  their  underage  5  yet  even  then  be* 
 ing  partakers  of  this  New  Birth,  and  Sonfhip,  *h~y 
 have  flight  to it,  and  in  the  aflTuronce  ofthat  Rights 
 this  Living  Hope;  As  an  Heir  when  he  is  Capable 
 of  thofe  thoughts,  hath  not  only  Right  of  Inheri- 
 tance- but  may  re  Joyce  in  the  hope  he  hath  of  it, 
 Und  pieafe  himfelf  in  thinking  on'c  5  but  hope  is  fai4 
 *o  be  only  of  an  uncertain  good  5  true,  in  the  world's 
 phrafe  'tisfo;  (or  their  Hope  is  converfant  in  un- 
 certain things,  or  in  things  that  may  be  certain, 
 after  an  uncertain  manner,  all  their  woldly  Hopes 
 are  tottering,  built  upon  fand,  and  their  Hopes  of 
 Heaven  are  but  blind5  and  groundlefs  Conjectures : 
 but  the  Hope  of  the  Sons  of  the  Living  God,  is  a 
 living  Hope.  That  which  Alexander  (aid  when  he 
 dealt'  liberally  about  him,  that  he  left  hope  to  himfelf  * 
 the  Children  of  God  may  more  wifely  r.nd  happily 
 fay,  whtn  they  leave  the  hot  purfuit  of  the  world 
 to  orhers,  and  defpife  it,  their  Portion  is  Hope* 
 'the  thread  ofJkxmderj  life  was  cut  off  in  ths  riaidft 
 
(45  ) 
 
 of  his  Victories,  and  fo  al]  his  Hopes  cva  lifted  3  but 
 their  hope  cannot  dye,  nor  difapoint  them. 
 
 But  then  its  faid  to  be  Lively,  not  only  Objt&ivc* 
 ly,  But  Effectively-*  Enlivening,  and  Comfort- 
 ing the  Children  of  God  in  all  Diftreffes.  Ena- 
 bling them  to  encounter  and  furmount  all  difficul- 
 ties in  the  way.  And  then  it  is  formally  fo,  it  can- 
 not fail,  dyes  not  before  accomplifhment.  Worldly 
 Hopes  often  mock  Men,  and  fo  caufe  them  to  be 
 afhamed,  and  Men  take  it  as  a  great  blot,  and  are 
 moft  of  all  afhamed  ofthofe  things  that  difcoves 
 \veaknefs  of  judgment  in  them,  now  worldly  Hopes 
 doe  thus,  they  put  the  fool  upon  a  Man,  when  he 
 hath  judged  himfelf  fure,  and  laid  fo  much  weight 
 and  expectation  on  them,  then  they  break,  andfoyl 
 him,  they  are  not  Living,  but  Lying  Hopes,  and 
 dying  Hopes  5  they  die  often  before  us,  and  we  live 
 to  bury  them,  and  fee  our  own  own  Folly,  and 
 Infelicity  in  trufting  to  them  :  but  at  the  utmoft 
 they  dye  with  us  when  we  dye>  arfd  can  accompa* 
 $ry  us  no  further.  But  this  Hope  anfwers  Expecta- 
 tion to  the  full,  and  much  beyond  it,  and  deceives 
 iio  way,  but  that  happy  one  of  far  exceeding  it. 
 
 A  living  Hope,  living  in  Death  it  felfe.  The 
 World  dare  fay  no  more  for  its  devife,  but  dum 
 $iro  fiero  ;  but  the  Children  of  God  can  add,  by 
 vertue  of  this  livitag  Hope,  dum  exfyiro  fpera*  \  Hs 
 a  fearful  thing  when  a  Man  and  all  his  hopes  dye  to- 
 gether* Thus  faith  Solomon  of  the  Wicked,  when 
 Jie  dyeth  (many  of  them  before,  but  at  the  utmoft 
 then  all  of  them)  then  dye  his  Hopes.  Trov*  U.--J?. 
 but  the  Right****  hath  hope  in  hi?  Death  Prov.  I4ȣ4- 
 
 Death 
 
(40 
 
 Peath  thateatts  the  finews  of  all  other  Hopes,  and 
 turns  men  out  of  all  other  Inheritances,  it  alone 
 fulfils  this  Hope,  and  ends  it  in  Fruition.  As  a  Mef- 
 lenger  fent  to  bring  the  Children  of  God  home  to 
 the  poflefiion  of  their  Inheritance. 
 By  the  He  fur  reft  ion  of  chrifi  from  the  Dead,"]  This 
 referrs  to  b  jth  Begotten  agiin  by  his  Refurre#ion, 
 and  having  this  living  Hcpe  by  his  Rtfurreftion; 
 and  well  fuits  bcrh,  it  being  'the  proper  caufe  of 
 both,  in  this  order.  Firft  then  of  the  Birth,  then 
 of  the   Hope. 
 
 The  Image  of  God  is  renewed  in  us  by  our  Union 
 frith  him  who  is  the  exprej?  Image  of  his  Fatkersper* 
 fon-i  Qati  419.  Therefore  this  new  birth  in  the 
 Conception  is  cxpreft  by  the  forming  of  chrijl  in  the 
 Soul&nd  Hcfurre&ion  particularly  is  affign'd  as  the 
 cauleofour  NewLife,this  New  Birth  is  called  our  Re- 
 furrcftion,  and  that  in  conformity  to  Chrift,  yea  by 
 vertue  and  Influence  of  His.  His  Refurreftion  is 
 ealled  a  Births  he  the  firft  begotten  from  the  dead. 
 Rev.  ic  5.  and  that  Prophefie  Pfal.  2-7.  Thou  art 
 tny  Son  this  day  have  I  begotten  thee,  is  applyed  to 
 his  Refurre&ion  as  fulfilled  in  it.  A3.  19.33.  God 
 hath  fulfilledthe fame  unto  us  their  Children^  in  that 
 hehtth  rafed  up  Jefus  again^  as  it  it  alfo  written  in 
 the  fecoud  Pfilm.  Thorn  art  my  Son  this  day  have  I 
 begotten  thee.  Not  only  is  it  the  Exemplary,  but 
 the  Efficient  caufe  of  our  new  birth.  Thus  Rom.  6.  at 
 large,  and  often  elfewhere,and  thuslikewifeit  is  the 
 caufe  of  our  Living  hope,  that  which  indeed  infpires 
 and  maintains  life  in  it,  becaufehehath  Conquered 
 Death,  and  is  rifen  again,  and  that  implyed,  which 
 followethj  \%fa  down  ait\e  right  hand  of  God*,  hath 
 
 entered 
 
(47). 
 
 etltered  Pofifeflion  of  that  Inheritance^  This  gives  us 
 a  Living  Hope,  that  according  to  his  own  Requeft, 
 p>heire  he  is  there  voefliaU  be  alfo*  Thus  this  Hope 
 is  itrongly  underfet^  on  the  one  fide  by  the  Re- 
 iurre&ion  of  Chrift,  on  the  other  by  the  abun* 
 dant  mercy  of  God  the  Father.  Oar  hope  depends 
 not  on  our  own  Strength,  orWifdom,  nor  on  any 
 thing  in  us?  for  then  if  it  did,  it  would  be  (hort-liv'd, 
 would  die,  and  dye  quickly  :  but  on  hisRefurrefti- 
 on  that  can  dye  no  more,  for  in  that  he  died%  hs 
 died  unto  Jin  once:  but  in  that  he  liveth^  heliveth 
 Unto  God.  Rom.6.  ic  This  makes  this  Hope  not  to 
 imply  in  the  notion  of  it  Uncertainty,  as  worldiy 
 hopes}  but 'tis  a  firm,  ftable,  inviolable  hope,  M 
 Anchor  fit  ch*d  within  the  vail. 
 
 According  to  his  abundant  mercy  ^  Mercy  is  the 
 Spring  of  all  this ;  yea  great  Mercy,  and  manifold 
 Mercy:  for  (as  St.  Bernard  faith)  Great  fln.%  and 
 Great  Miferics5  need  Great  Mercy,  and  many  fins 
 and  Miferies,  need  many  Mercies,  and  is  not  this 
 great  Mercy  5  to  make  of  Satans  (laves,  Son*  of  the 
 nioft  high.  Well  may  the  Apoftlefay,  Behold  &hai 
 manner  of  Love-)  and  how  great  Love  the  Father  hath 
 fiei»ed  #f ,  that  voe  Jhould  be  called  the  Sons  of  Godi> 
 The  World  knowsus  not,  becaufe  it  knew  not  hina* 
 they  that  have  not  feen  the  Father  of  a  Child,  can- 
 not know  its  Refcmbling  him,  for  the  World 
 knowes  nOt  God,  and  therefore  difcerns  not  hii 
 Image  in  his  Children  to  eftecra  them  for  it,;  But 
 whatever  be  their  Opinion,  this  we  muft  fay  our 
 felves,  Behold  what  lovfc  to  take  fire-brands  c 
 Hctt,  and  to  appoint  them  to  be  one  day  bright 
 *hen  the  fun  in  the  firroament^  to  iraife  ibejfSor  on 
 
(48) 
 
 the  ditnghil,  and  Jet  them  with  Princes  Pfal.  il.  33. 
 BleJJed  be  the  God  And  Father  of  cur  Lord  JefuS 
 Chrijii]  Laftly,  we  fee  it  ftirs  up  the  Apoftle  to 
 praifethe  God  and  Father  of  our  Lord  JefusChrift, 
 This  is  the  ftileoftheGofpel,  as  formerly  under  the 
 Law,  the  God  of  Abraham,  Ifaac,  and  Jacob,  and 
 the  God  that  brought  thee  up  out  of  the  Land  of  £- 
 gypt,fkc.  This  now  is  the  Order  of  the  Government 
 of  Grace,  that  it  holds  firft  with  Chrift  our  Head, 
 andinHim  with  us,  fo  he  fayes,  J  go  to  my  Father, 
 And  your  Fatherland  my  God,  and  your  God.  Which 
 as  St.  Cyril  of  Hierofol.  in  his  Catcchifm  obfervesi 
 fhows  us  not  only  our  Communion  with  him,  that 
 fright  have  been  expreft  thus,  I  go  to  my  God  arid 
 Father,  but  the  Order  of  the  Covenant,  Firft  my 
 Father,  and  myGod5  and  thenyours.  Thus  ought 
 we  in  Confiderationof  the  mercies  of  God3ftiiltake 
 in  Chrift,  for  in  him  they  are  conveyed  tons,  Thus 
 Eph.  I.  3.  nit h  allfpiritnal  Blejjings  in  Chrifi  Jefxs. 
 
 Blejfedr\  He  bleffethus  really,  benefuciendo  bene* 
 dicit,  Weblefs  Him  by  acknowledging  His  good* 
 fcefs.  And  this  we  ought  to  do  at  all  times,  rfil.  34. 
 I.  I  will  bleffthe  Lord  at  all  times,  his  praife  pall 
 continually  be  in  my  mouth.  All  this  is  far  below 
 Him,  and  His  mercies.  What  are  our  lame  praifes 
 in  comparifon  of  his  Love  ?  Nothing,  and  left  then 
 nothing:  but  Love  will  ftamraer  rather  then  be  dumb. 
 They  that  areamongft  his  Children  begotten  again^ 
 they  have  in  the  Refurre&ion  of  Chrift,  a  lively  hope 
 of  glory,  as 'tis  Col.  1.27.  which  isChriji  in  yon  the 
 hope  ofG'ory.  This  leads  them  to  obferveand  ad* 
 mire  that"  rich  mercy  whence  it  flovves,  and  this  con* 
 
 fidcratiun 
 
^deration  awakes  them,  and  ltrainfc  them  to  break 
 forth  into  praifes. 
 
 to  an  Inheritance  incorruptible]  As  be  that  tak: 
 eth  away  a  garment  in  cold  weather,  ancles  Vinegar 
 upon  nitre,  fo  is  he  that  fingeth  Songs  to  a  heavy 
 heart,  Prov.  25.20.         I  . 
 
 Worldly  Mirth  is  fd  far  from  curing  Spiritual 
 Grief,  that  even  vvorldly  Grief,  where  *tis  great,- 
 and  takes  deep  toot,  is  not  allayed  but  increafed  by 
 it,  a  rrianthat  is  fall  ;of  inward  heavinefs,  the  more 
 Itc  is  compafled  about  with  mirth,  it  exafperates 
 and  enrages  his  Grief  t  he  more,  likeinefFe&ual  weak 
 phyfickj  that  removes  not  the  humour  but  ftirs  ir> 
 and  makes  it  more  unquiet,  but  fpiritual  Joy  is  fea- 
 fonableforallEftates.  In  profperity'tis  pertinent  to 
 crown,  and  fanftifie  all  other  Enjoyments,  with  this 
 that  fo  far  fufpaffesthem I?  and  in  diftrefs'tis  the*  on- 
 ly Nepenthe^  the  cordial  of  fainting  Spirits.  So  Pfal.^ 
 He  hath  put  joy  into  nty  hearty  this  mirth  makes  way 
 for  it  felfe  which  other  mirth  cannot  do*  thefe  Songs 
 are  fweeteft  in  the  Night  ofdiftreft.  Therefore  the 
 Apoftle  writing  to  his  Mattered  afflifted  Brethren, 
 begins  his  Epiftle  with  this  Song  of  Praife,  Blefted^ 
 he  the  God  and' Father,  Sec. 
 
 The  matter  of  it  is,  the  Joyful  Remembrance  of 
 the  Happineft  laid  up.for  them  under  the  name  of 
 Inheritance*  Now  this  Inheritance  is  defcnbed  by 
 the  lingular  Qualities  of  it.  They  Contain.  1.  The 
 Excellency  of  its  Nature,  q.  The  certainty  of  its 
 attainment,  the  former  in  thefe  threes,  Incortuptihle^ 
 Vndefiled,  and  that  faxlcth  not  away* ,  The  latter 
 in  the  laft  words  of  this  verfe,  andimthe  fo'llfcwing^ 
 Refetved  in  heaven  fir  yoti,  &c. 
 
 1?  §00 
 
(  *o) 
 
 God  is  bountiful  to  all,  gives  to  all  men,  all  that 
 they  have,  Health,  Riches,  Honour,  Strength,  Beau- 
 ty,  and  Wit,  but  thole  things  he  fcatters  (as  it  were) 
 with  an  Indifferent  hand.  Upon  others  he  lookes, 
 as  well  as  on  his  beloved  Children:  but  the  Inheri- 
 tance is  peculiarly  theirs,  Inheritance  is  convertible 
 with  Sonfhip,for  Gen.i  5  *5«  Abraham  gave  gifts  to Ke- 
 turjfrj  Sons  and  difmift'dthem;  but  the  Inheritance 
 was  for  the  Son  of  the  Promife.  When  we  fee  Men 
 fifing  in  Preferment,  Eftate,  or  admird  for  Excel* 
 lent  Gifts,  and  Endowments  of  mind,  wc  think 
 there's  a  happy  man  t  but  we  confider  not  that  none 
 of  all  thofe  things  are  matter  of  Inheritance,  with- 
 in a  while,  he  is  to  be  turn  d  out  of  all,  and  if  he 
 have  not  fomewhat  beyond  all  thofe  to  look  to,  he 
 is  but  a  Miferable  man,  and  fo  much  the  more  Mi. 
 ferable,  that  once  he  feenVd,  and  was  reputed  hap* 
 py.  There  is  a  certain  time  wherein  heirs  come  to 
 pofTefe,  thus  it  is  with  this  inheritance  too,  there  is 
 by  the  Apoftle  mention  made  of  a  ptrfetf  man*  nn- 
 $e  the  medjure  of  the  Stature  of  the  fulm ft  ef  ctrtj}f 
 Epkcf  4.  13.  And  though  the  Inheritance  is  fliclr 
 and  honourable^  yet  the  heir  being  young  is  held 
 under  difcipline,  and  is  more  ftft&ly  dealt  with  po(- 
 fibly  then  the  Servants,  Qiarply  correftcd  for  that 
 which  is  let  pafs  in  them,  yet  ftill  even  then,  in 
 regard,  of  that  which  he  is  born  to,  his  Con- 
 dition is  much  better  then  theirs,  and  all  the  Cor- 
 rection he  fuffersj  prejudices  htm  not,  but  firs  him 
 for  inheriting.  The  Love  of  our  heavenly  Father  is 
 beyond  the  Love  of  Mothers  intendcrneft,  and  yet 
 beyond  the  Love  of  Fathers  (which  are  ufually  Dm  t<* 
 Love  more  wifely)  in  point  of  wifdora.     He  will 
 
 not 
 
not  undo  his  Children,  his  Heirs,  with  too  much  In 
 diligence?  'tisone  of  his  heavy  Judgments  uponrhe 
 foDlift)  children  of  difobedience,  that  eafe  flail  flty 
 jhetH)  and  thtir  ?rofftrity  foall  prove  their  definition. 
 While  the  Children  of  God  are  child  i(h  and  weak 
 in  faiih,  jthey  are  like  fome  great  Heirs,  before 
 they  come  to  years  of  understanding,  they  con- 
 sider not  their  Inheritance,  and  what  they  are  to  come 
 to,  have  not  their  Spirits  Elevated  to  thoughts  wor- 
 thy of  their  Eftate,  and  their  behaviour  Con* 
 formed  to'r,  but  as  they  grow  up  in  years  they 
 core  by  litle  and  litle  to  bs  fenfible  of  thofe 
 things,  and  the  nearer  they  come  to  pofieffion,  the 
 more  apprehenfive  they  are  of  their  Quality,  and 
 what  doth  anfwerably  become  them  to  do,  and  this 
 is  the  duty  of  fuch  as  are  indeed  Heirs  of  Glory, 
 to  grow  in  the  understanding,  and  coqfideration  of 
 that,  which  is  prepared  for  them,  andtofuitethem- 
 fel  ves,  as  they  arc  able,  to  thofe  great  Hoper.  This 
 is  that  the  ApoftleSt*  Vaul  prayes  for5  for  his  Ephe- 
 tlauS)  Chap.  i.e.  1 8.  The  eyes  of  your  under/landing 
 hting  enlightened %  that  ye  way  kjiow  what  is  the  hope  of 
 his  Callings  and  v?h*t  the  riches  of  the  Glory  of  his 
 inheritance  iff  the  saints*  this  would  make  them  holy 
 and  heavenly,  to  have  their  Converfation  in  Heaven 
 from  whence  they  look,  for  a  Saviour*  that  we  may- 
 then  the  better  know  fomewhat  of  the  Dignity  and 
 Riches  of  this  Inheritance,  Let  us  Confide?  the  de« 
 fcription that  is  here  given  usof  it,  Andfirft, 
 
 Incorruptible)  Although  thisfeems  to  be  much  one 
 with  the  3d.  thatfadeth  not  away,  which  is  a  bor- 
 rowed Exprefiion  for  the  illuftrating  of  itsljncor* 
 ruptibjenefs ,  yet  I  conceive  there  is  fome  difFe- 
 
 Q  a  rence 
 
( '*o- 
 
 rence,  and  that  in  thcfe  three  qualities  there  is  a 
 Gradation.  Thus  its  called,  Incorruptible,  that  is, 
 it  perifheth  not,  cannot  come  to  nothing,  is  an  Eftate 
 that  cannot  be  fpcnt  j  but  though  it  wereabiding,yet 
 it  might  befuch,  as  the  Continuance  of  it  were  not 
 very  definable,  this  Life  at  thebeft,  wetebutami- 
 fery  to  continue  alwayes  in  it.  Plotinus  thanked 
 God  that  his  Soul  was  not  tyed  to  an  Immortal  body. 
 Then  VndefiUd^  'tis  not  flamed  with  the  leaft  fpor, 
 this  figmfies  the  purity  and  perfe&ion  of  it,  that 
 the  perpetuity  of  it,  it  doth  not  only  abide,  and  ii 
 pure?  but  thofe  together,  it  abideth  alwayes  in  its 
 Integrity.  And  luftly  it  Fadeth  not  arpaji,  it  doth  not 
 fade  nor  wither  at  all,  is  not  fometimes  more,  fome- 
 times  lefs  pleafant5  but  ever  the  fame,  ftill  like  it 
 felfe  and  that's  the  Immutability  of  it. 
 
 As  it  is  Incorruptible,  It  carries  it  away  from  all 
 Earthly  PofTeffbnsand  Inheritances  5  for  fo  all  thofe 
 Epithits  are  intended  to  fignifiein  oppofition  to  the 
 things  of  this  World,  and  (hewing  how  far  it  ex- 
 cels them  all;  and  thus  comparatively  we  are  to  Con- 
 fider  it:  for  as  Divines  fay,  of  the  knowledge  of 
 God,  that  we  have  here :  the  Negative  Notion  makes 
 Up  a  great  part  of  it,  we  know  rather  what  he  is 
 not,  than  what  He  is5  Infinite,  Incomprehenfible, 
 Immutable  eJv.  fo  Vis  of  this  Happincfs,  this  Inhe- 
 ritance, and  indeed  "'tis  no  other  but  God.  We  can- 
 not tell  you,  what  itis,  but  we  can  fay  fo  fir,  what 
 it  is  not,  as  declares  'tis  unfpeakably  above  all 
 the  moft  excellent  things  of  the  inferiour  World, 
 and  lifts  prefent  life,'  Vis  by  privatives,  by  re- 
 moving Imperfeftions  from  it5that  wede(cribeit3and 
 can  go  no  further,  viz.  Incorruptible.)  uvdefilcd)  and 
 tkatfidcthnQtavpij*  I  All 
 
(  *8  ) 
 
 All  things  that  we  fee,  being  Compounded,  may 
 l?e  diffblved  again5  the  very  vifible  Heavens  that 
 are  the  pureft  piece  of  the  material  World,  (not- 
 withftanding  the  pains  the  philofopher  takes  to 
 exempt  them)  the  Scriptures  teach  us,  that  they  are 
 Corruptible  P&] .102.  26.  They  Jhall  perijh  hit  thott 
 Jhalt  endure  ;  yea,  all  of  them  Jfjall  wax  old  like  a 
 Garment  1  as  a  vejlure  fialt  thon  change  them^  an4 
 ihty  fjjall  be  changed.  And  from  thence  the  Apoftle 
 to  the  Htbrewes>  Chap.  j.  v.  10.  And  our  Apoftle  in 
 his  other  Epijlle cap.  3. 11.  ufe  the  fame  expre(Iion« 
 But 'tis  needlefs  to  fetch  too  great  a  Compafs,  to  e- 
 vince  the  Corruptiblenefs  of  all  Inheritances.  Bc-> 
 iides  what  they  arc  in  themfelves5  'tis  a  fhorter  way* 
 to  prove  them  Corruptible  in  Relation  to  us,  and 
 our  Poflefling  them  by  our  own  Corruptiblenefs,  and 
 Corruption,  or  ?peri(hing  out  of  this  life  in  which 
 we  enjoy  them,  we  are  here  inter  peritnra  pertturly 
 the  things  are  pafiing  we  enjoy,  and  we  are  paffing 
 who  enjoy  them.  Earthly  Inheritance  \%  fo  called 
 in  regard  of  Succeffion  :  but  to  every  one  'tis  but 
 at  themoftfor  term  of  life,  as  one  ofthe  Kings  of 
 ,  Spain  anfvvered  to  one  of  his  Courtiers,  who  think- 
 ing to  pleafe  his  Matter  wifhed  that  Kings  were  Im- 
 mortal. If  that  had  been  faid  he,  I  fhould  never 
 have  been  King.  Whert  Death  comes,  that  removes 
 a  Man  out  o(  all  his  Pofleffions  to  give  place  to  ano- 
 ther }  therefore  are  thefe  Inheritances  Decay  ing^nti 
 and  dying  in  Relation  to  us;  becaufe  we  decay,  and 
 dye,  and  when  a  Man  dyes  his  Inheritances*  and 
 Honours,  and  all  things  here,  are  at  an  end  in  refpeft 
 oi  him :  Yea,  we  may  fay  the  World  ends  to  him. 
 
 Thus  Solomon  reafons,  that  a  Mans  happipefs  can- 
 not 
 
(  *4  ) 
 
 not  be  upon  this  Earth  :  becaufe  it  mult  be  fome 
 durable  abiding  thing  that  muft  make  him  happv, 
 abiding,  to  wit  in  his  Enjoyment.  Now  though 
 the  Earth  abide,  yet  becaufe  Man  abides  not  on  the 
 Earth  to  poflefsit  :  but  one  Age  drives  out  another, 
 one  Generation  pafleth  and  another  cometh.  velut 
 %nda  impeUiivr  und^  therefore  his  Reft  and  his  Hap- 
 pinefs  cannot  be  here. 
 
 All  poflfeffions  here  are  defiled,  and  ftained  with 
 many  other  defeds  and  failings,  ftill  fomewhat  want- 
 ing, fome  damp  on  {hem,  or  crack  in  them,  fair 
 houfes,  but  fad  cares  flying  about  the  Guildedand 
 Qeled  Roofs,  Stately  and  fo ft  Beds,  a  full  Ta- 
 ble: hut  a  fickly  body  and  queafy  ftomack.  The 
 faireft  face  fome  Mole,  or  Wart  in  it.  AH  Pofleffi- 
 ons  ftained  with  fin,  either  in  acquiring  or  in  ufing 
 them,  therefore  called  Mammon  of  Vnrighteoufneft. 
 Sr,  Lnkc  16.  9.  Iniquity  io  involved  in  the  notion 
 of  Riches,  that  it  can  very  hardly  be  feparated 
 from  them.  St.  Hierom.  fayes^  vernm  mihi  videtnr 
 iltHd,  dives  ant  iniquus  eji^  ant  iniqui  H^res.  Foul 
 hands  pollute  all  they  touch,  'tis  our  (in  that  defiles 
 what  we  poflefs,  'tis  Sin  that  burdens  the  whole 
 Creation,  and  preffes  Groans  out  of  the  very  frame 
 of  the  World,  Rom.  8.  11.  For  roe  know  that  tk$ 
 <#holt  Creation  groaneth  and  travelleth  in  pain  top- 
 ther  until  now.  This  our  Leprofie  defiles  our  Houfes* 
 the  very  walls,  and  floors,  our  meat  and  drink  and 
 all  we  touch,  polluted  alone,  and  polluted  in  focie* 
 ty,  our  meetings,  and  Conventions  together  being 
 for  the  grcateft  part  nothing  but  a  Commerce,  and 
 Interchange  of  fin  and  vanity.  ^ 
 
 Wc  breath  up  and  down  in  an  infefted  Air,  and 
 
C  v  )  L 
 
 &re  very  receptive  of  the  lnfe&ion  by  out  bwn  bor- 
 ruption  within  us.  We  readily  turn  the  things  wc 
 poflefs  here  to  Occafions,  and  Inftruments  bf  fin,  and 
 there  is  no  Liberty,  not  delight  in  their  uCe  With- 
 out abufing  them,  how  few  are  t hey ,  that  can  carry 
 (as  they  fay)  a  full  Cup  even,  that  can  have  digesti- 
 on ftrong  enough  for  the  right  ufe  of  Great  Places 
 and  Eftates,  that  can  bear  Preferment  without  Pride* 
 and  Riches  without  Covetoiifnefs,  and  Eafe  with- 
 out  Wantonnefs; 
 
 Then,  as  thofe  Earthly  inheritances  are  ftained 
 with  fin  in  their  ufe;  fo  what  Grief,  and  ftrife,  and 
 Contentions  about  Obtaining  or  Retaining  theis* 
 Doth  not  matter  of  PoflTeffion,  this  fame  Mcum  and 
 tuum  divide  many  times  the  affeftions  of  thofe  whe* 
 are  knit  together  iu  Nature  or  other  ftrait  tyes,  and 
 prove  the  very  Apple  of  ftrife  betwixt  neafeft 
 Friends  ? 
 
 If  we  trace  gTeat  Eftates  to  their  firft  Origi- 
 nal, how  few  will  there  be  found,  that  owe  not 
 their  Beginning,  either  to  Fraud*  or  Rapine,  or 
 Oppreffion,  and  the  greateft  Empires,  and  Ring- 
 domes  in  the  World  have  bad  their  foundations  laid 
 in  blood.  Are  not  thofe  defiled  Inheritances? 
 
 that  mtbtreth  not']  A  borrowed  fpeccb  allude- 
 ing  to  the  decaying  of  plant3  aad  flowers  that 
 bud,  and  flourifh  at  a  certain  time  of  the  year^  and 
 then  fade  and  wither,  and  in  Wintet  are  as  if  they 
 were  dead. 
 
 And  this  is  the  3d.  difad vantage  of  PoflTeffiorft,  and 
 all  things  worldly*  that  they  abide  not  in  one  Eftate; 
 but  are  in  a  moreltncertain,  and  Irfegulat  Iqcon- 
 fiancy,  tfecQ  eithet  the  flower*  and  piaata  of  the 
 
(tf'-J 
 
 Field,  or  the  Moon,  from  which  they  afe  called  fob* 
 lunary  :  like  Nebuchadnezzar  s  Image,  degenerating 
 by  degrees,  and  in  the  end  into  a  mixture  of  Iron 
 and    clay. 
 
 The  Excellency  then  of  this  Inheritance  is,  that 
 it  is  free  from  all  thofe  evils,  falls  not  under  the 
 ftroak  oftiine,  comes  not  within  the  compafs  of  its 
 Syth5  that  hath  fo  large  a  Compafs,  and  cuts  down 
 all  other  things. 
 
 There  is  nothing  in  it  weighing  it  towards  Cor- 
 ruption. Tis  Immortal,  Everlafting>  for  'tis  the 
 fruition  of  the  Immortal  Everlaftiog  God  by  Im* 
 mortal  fouls,  and  the  Body  rejoyned  with  it,  (hall 
 Ilkewife  be  Immortal,  having  put  on  Incorruption 
 as  the  Apoftle  fpeaks. 
 
 That  fadeth  not  away']  No  (pot  of  fin,  nor  for- 
 row  there,  all  pollution  wiped  away,  and  all  tears 
 with  it,  no  Envy,  norftrife,  not  as  here  among  men 
 one  fupplanting  another,  one  pleading,  and  Fight- 
 fng  agaifift  another,  dividing  this  point  of  Earth, 
 with  nre  and  fvvord.  No,  this  Inheritance  is  not  the 
 Iefs  by  divifion,  by  being  parted  artiongft  fo  many 
 Brethen5  every  one  hath  it  all,  each  his  Crown,  and 
 all  agreeing  in  cafting  them  down  before  hisThrone 
 from  whom  they  have  received  them,  and  in  the 
 harmony  of  his  Praife*. 
 
 This  Inheritance  is  often  called  a  Kingdome,  and 
 a  Crown  of  Glory.  This  word  may  allude  to  thofe 
 Garlands  of  the  Antients,  and  this  is  its  property, 
 that  the  Flowers  in  it  are  all  Amarantke^  as  a  cer- 
 tain plant  \$  named,  and  fo  its  called.  1  Pet.  5. 4; 
 a'Cro&n  of  Glory  that  fadeth  not  away. 
 
 No  change  at  all  there,  no  Winter  and  Summer- 
 not 
 
(57) 
 
 not  like  the  poor  comforts  here,  but  a  Blf  f?  alway  es 
 flourifhing.  The  grief  of  the  Saints  here,  is  not  fo 
 much  the  changes  of  outward  things^  as  of  their  in- 
 ward Comforts.  Jitavk  hora,  fed  brew  morn.  S vveet 
 prefences  of  God  t hey  fomenmes  have;  but  they 
 are  fhort,  and  often  interrupted^  but  there  $  no 
 Cloud  fhall  come  betwixt  them,  and  their  Sun* 
 they  (hall  behold  Him  in  his  full  brightnefs  for  ever; 
 and  as  no  Change  in  their  beholding,  fo  no  wca* 
 rinefs,  nor  abatement  of  their  Delight  in  beholding. 
 They  fing  a  new  .Song,  al vvayes  the  fame,  and  yet 
 alwayes  New.  The  fyvecteft  of  our  Mufick,  one 
 day  of  it  will  weary  them  that  are  mod  delight^ 
 with  if,  what  we  have  here  cloyes  5  but  fatisfies 
 not  3  the  Joyes  above,  never  cloy,  and  yet  al- 
 wayei  fatisfie. 
 
 We  fbould  here  Confider  ihe  laft  property  of 
 this  Inheritance,  namely  the  Certainty  of  it. 
 
 Rejervd  in  Heaven  for  yon.  But  that  \%  conned 
 ©d  with  the  following  verfe^  and  fo  will  be  fitly 
 joyned  with  it.    Now  forfome  life  of  all  this. 
 
 If  thefe  things  weje  believed*,  they  would  per- 
 fwade  for  themfelvej,  we  needed  not  add  any  ia~ 
 treaties  to  move  you  to  feek  after  this  inheritances 
 Have  we  not  experience  enough  of  the  vanity,  and 
 mifery  of  things  Corruptible  ?  and  arc  not  a  greac 
 part  of  our  dayes  already  fpent  sanongft  them?  is  it 
 not  time  to  confider  whether  we  be  provided  of 
 any  thing  furcr  and  better,  then  what  we  have  here? 
 if  we  have  any  inheritance  to  go  home  to  after  our 
 wandering?  or  can  fay  with  the  Apoftle.  2Cor.$.  1* 
 we  kpow  that  if  our  earthly  houfe  gf  this  T*bern*~ 
 tie  wtre  dijfelp^d^  we  have  a  building  of  Go d%   an 
 
 H  honfc 
 
u-> 
 
 ,( 58) 
 
 honfe  H*t  toide  with  hands }  Eternal  in  tht  Heavens. 
 /J/".  H  thofe  things  gain  our  aifcrit  while  we  her    K&fcl 
 
 , '  ^  yet  it  dies  fo^None  almoft  retire  themfelves  after, 
 
 1  njtavr  C<&*  to  follosv  forth  thofe  thoughts,  and  to  make  a  work 
 indeed  of  them,  bnt  bufy  their  heads  rather  another 
 way,  building  Gaftles  in  the  air*  and  fpinning  out 
 iheir  thoughts  in  vain  Contrivances.  Happy  arc 
 they  whole  hearts  the  fpirit  of  God  fets,  and  fixes 
 upon  this  Inheritance  5  they  may  joyn  in  with  the 
 ApofHe.  And  (ay  as  here,  Blejfed  fa  the  God  and 
 Father  of  our  Lord  J  efts*  Chriji,  who  hath  begotten 
 kf  again  unto  thk  li\):ly  Hope^  to  this  inheritance  in* 
 artr&j)tH)ie>    undefikd  *nd  that  fadeth  not  a* ay. 
 
 Verfc.  $ 
 
 Who  are  J^ept  by  tl>e  power  -of, God  threngk 
 fdilb  unto  fabvation.  rtady  to  he  revealed  in 
 the  lad  time 
 
 * 
 
 Ts  no  doubt  a  great  Corftentrfaent  to  theChil^ 
 dfen  of  Ood  to  hfcaV  of  the  Excellencies  of 
 die  lift  rocrotfie,  they  are  nctfeidily  weary  of that 
 fabjrift;  yet  therets  one  doubt,  that  if  it  be  not  fel 
 moved  may  "■  dnrhj>|  their  Delight,  in  hearing  and 
 confiderine  of  all  tne  reft.  The  Richer  tbeEftare 
 b  it  will  the  more  kindle  the  Malrce,'  and  Dilli- 
 gencfc  of  their  En  emits-  tb  deprive  thefc  of  it  3  and 
 to  cut  them  fhofr  of  poifeffingit.  And  rhis  they 
 kf?ov.;  That  thofe  fpiritual  Powers  that  feeH  W  -r  uin 
 eh"eni;do'ovcr*?:tchthemfnr,bathin  Craft  ^dFor^. 
 
 Awn  ft 
 
(  19  ) 
 
 Againft  the  fears  of  this,  the  Apoftle  comforts  the 
 Heirs  of  Salvation,  alluring  them  that  as  the  Eftate 
 they  look  for  is  Excellent,  fo  it  is  Certain  and  fafe, 
 laid  up  there  where  it  i;  out  of  the  reach  of  all  ad-v 
 verfc  Powers.  Reftrvdin  Heaven  for  you.  Betides 
 that  this  is  a  further  evidence  of  the  worth  and  ex- 
 cellency of  this  Inheritance,  itnaakesitfure,  it  con- 
 firms what  was  did  of  its  Excellency,  for  it  muft 
 be  a  thing  of  greateft  worth  that  is  laid  up  in  the 
 higheft,  and  bed  place  of  the  world,  namely  in 
 Heaven  for  you.  Where  nothing  that  is  impure 
 once  enters,  much  Iefs  is  laid  up5  and  kept.  Thus 
 the  Land^where  this  Inheritance  lyes,  makes  good 
 ail  that  hath  been  fpoken  of  the  Dignity  and  Riches 
 of  it. 
 
 But  further,  as  it  is  a  rich  and  pleafant  Country 
 where  it  lyeth,  it  hath  thispriviledge*  to  be  the  a- 
 lone  Land  of  Reft,  and  Peace,  free  from  all  pofli- 
 biljty  of  Invafton.  There  is  no  fpoilingof  it,  and 
 laying  it  wafte5  and  defacing  its  Beauty,  by  leading 
 Armies  into't,  and  making  it  the  feat  of  war,  no 
 noife  of  Drums*  nor  Trumpets,  no  Inundations  of 
 one  People  driving  out  another,  and  fitting  down  in 
 their  PofTeflions,  Io  a  word  §  as  there  is  nothing 
 there  fub)eft  to  decay  of  it  felfe,  fo  neither  is  it  io 
 danger  of  Fraud  or  Violence.  When  our  Saviour 
 fpeaks  of  this  fame  Happinefs,  Sr.  Mit.  6.  20.  in  a 
 like  term,  whats  here  called  a$  Inherit mce\\%  there 
 called  a  Trtxfure,  He  exprefles  the  permanency  of 
 it,  by  theft  two,  that  it  hath  neither  Moth  nor  Flufc 
 in  it  felfe .  to  corrupt  k,  nor  can  Thieves  break 
 through  and  fteal  it.  There  is  a  worm  at  the  root 
 of  all  our  Enioymenrs  here,  Corrupting  caufes  with- 
 
 H  2  in 
 
(  6o  ) 
 
 inthemfelves,  and  bdides  that,  they  are  expofed  to 
 injury  from  without,  that  may  deprive  us  of  them, 
 how  many  (lately  Pallaces  that  have  been  poffibly 
 divers  years  in  building?  hathfiieupon  avcryfmall 
 beginning  deftroyed  in  a  few  hours?  Whatgrc.it 
 hopes  of  gain  bytraflSck  hath  one  Temped  mocked, 
 *md  dillpoinud?  How  many  that  have  thought 
 their  PolTeflions  very  fure,  yet  have  loft  them  by 
 fometnek  of  Law,  and  others  (as  in  time  of  war) 
 driven  from  them  by  the  Sword  ,  nothing  free  from 
 all  danger  but  this  Inheritance,  that  is  laid  up  in  the 
 hands  of\}od,  and  kept  in  Heaven  for  lis.  The 
 higheft  ftarions  in  the  world,  namely  the  Eftate  of 
 Kings,  they  are  but  Mountains  of  prey,  one  robbing 
 and  fpoiling  another  :  but  in  that  holy  Mountain 
 above,  there  is  none  to  hurt,  nor  fpoil,  nor  offer 
 violence.  What  the  Prophet  (peaks  of  the  Church 
 here,  'tis  more  perfe&Iy  and  Eminently  true  of  it 
 above.  Ifii.  65.  35. 
 
 This  is  indeed  a  neceflary  condition  of  eur  joy 
 in  the  thoughts  of  this  happy  Eftate,  that  we  have 
 fome  perfwafion  of  our  Propriety,  that  'tis  ours  „• 
 that  we  do  not  fpeak,  and  hear  of  it  as  Traveller* 
 paffing  by  a  plealant  place  do  behold,  anddifcourfe 
 of  its  fair  ftruiiure,  thefweetnefi  of  the  Seat,  the 
 planting,  ofthe  Gardens,  and  Meadowes  that  are  a- 
 bontit,  and  fopafson-,  having  no  further  intereft 
 in  it }  but  when  we  hear  of  this  glorious  Inheritance, 
 this  Treafure,  this  Kingdomthat  \t  Pure,  and  Rich, 
 and  Lafting,  we  may  add,  it  is  fo  called,  and  it  is 
 Mine,  it  is  rcferved  in  Heaven  and  refearv'd  forme, 
 I  have  received  the  Evidences*  and  the  Earneft  of 
 it,  QO,d  3$  it  is  kept  fafe  for  mc,  Co  I  ft$Hlikcwi(e 
 
 be 
 
(6t  ) 
 
 be  preferv'd  to  it,  and  that's  the  other  part  of  the 
 Certainty,  that  conjpleats  the  Comforts  of  it.  fee 
 Efb.  i.  14. 
 
 The  falvatiqn  that  Chrifthath  purchafed  is  indeed 
 laid  up  in  Heaven,  but  we  that  feck  after  it,  are  on 
 Earth,  Compafled  about  with  Dangers,  and  Tenta- 
 tion«.  What  avails  it  us  that  our  Salvation  is  \a 
 Haven,  in  the  place  of  fafety  and  quietnef?,  while  we  ' 
 diTr  felves  are  tofled  upon  the  ftormy  Seas  of  this 
 World,  araidft  Rocks  and  (helves,  every  hour  in 
 hazard  of  fliipwrack,  our  Inheritance  is  in  a  fure 
 hand. indeed,  our  Enemie*  cannot  come  at  it,  but 
 they  may  overrun  and  deftroy  us  at  their  pleafure, 
 for  we  are  in  the  midft  of  them.  Thus  might  we 
 think,  and  complain,  and  lofe  the  fweetnefs  of  all 
 our  other  thoughts  concerning  Heaven,  if  there  were 
 not  is  firm  aPromifefor  our  own  fafety  in  the  midft 
 of  our  dangers,  as  there  is  of  the  fafety  of  our  Inhcri. 
 tjncethat  is  out  of  Danger, 
 
 The  afiurance  is  full5  thus,  it  is  kept  for  ns  in 
 Heaven,  and  we  kept  on  Earth  for  it,  as  it  is  Re- 
 ferved  for  us,  we  are  no  lefs  furely  Preferv'd  to  it. 
 There  is  here.  1.  The  Eftate  it  felfe,  Salvation. 
 3.  The  prefer  vation,  or  fecuring  of  thofe  that  ex- 
 pe&it.  3.  The  Time  of  full  Pofl'tflion.  in  the 
 laji  time. 
 
 Vnto  Salvati$tfy  Before  its  called  an  Inheritance, 
 here  more  particularly  what  meant  by  that,  namely 
 Salvation,  This  is  more  exprefly  fure,  being  a  de- 
 liverance from  Mifery,  and  imports  withal  the  Po- 
 flcffion  ofperfcft  Happinefs.  The  firft  part  of  our 
 Happinefi  is  to  be  freed  from  thofe  Miferies  to 
 which  we  aTe  fubjtft  by  aur  Guiltineft.     To  be  fet 
 
 free 
 
(6iJ 
 
 free  from  the  Curie  ot  the  Law,  and  the  wrath  of 
 God,  from  everlafting  death,  3.  From  all  kind  of 
 mortality  or  decaying.  3.  From  all  power  and  (lain 
 of  Sin.  4..  From  all  Temptation.'  5.  Fromallthe 
 Griefsand  Attritions  of  this  Life.  To  have  the  per- 
 fection of  Grace,  tobe  fullof  Holinefs,  andtheper- 
 fcfl  ion  o(  Blifs,  full  of  joy,  in  the  continual  Vificn  of 
 Godv  bur  how  little  are  we  able  to  fay  of  this  our 
 Apoftle  here  tf 3cheth  us,  that  it  is  vailed  to  us,  only 
 fo  much  fhines  through,  as  we  are  capable  of  here: 
 but  the  Revealed  knowledge  or  it  is  only  in  the  Po* 
 iTeffion,   'Tis  to  be  revetted  in  the  laji  time. 
 
 Then  there  is-,  their  Preservation,  Kept.  3.  The 
 cauies  of  it,  Ky  the  power  of  God,  through  Faith. 
 the  Inheritance  13  kept  not  ouly  in  fafety  }  but  in 
 quietneG.  The  Children  of  God  lor  whom  , it  is 
 kept,  while  the  y  are  here,  ard  kept  fate indeed;, but 
 not  Unmo] letted,  and  Unaflaultcd,  they  have  Enter 
 rules,  and  fuch  as  are  Stirring,  arjd  Cunning,r:and 
 Powerful;  but  in  the  midft  of  them,  they.are 
 Guarded,  and  Defended,  they  peri (h  not}  according 
 ro  the  Prayer  of  our  Saviour  poured  out  for  them, 
 JoA.  17.  16*  I pr.it)  not  that  thoufhouldejl  takelhenz 
 cut  ?f  the  world  \  tut  thatihou  fhouldeji  l{eep  them 
 jrtf?7t  tic  Evih 
 
 They  have  the  Prince  of  the  power  of  the  Air* 
 
 and  ail  his  Armies,  aiiihe  forces  he  can  makea^ainfi; 
 
 then.     Though  his  power  is  nothing  but  Tyranny3 
 
 and  lifurpation«,    yet  becaufe  once  they  were  ucaer 
 
 his  yoak5  hebeitirreshimfelfe  topurfjethem,   when 
 
 they  are  led  forth  from  their  Captivity,  as  £xod0 
 
 1 4.  5.  9.     Pharaoh  with  all  his  Chariots,  and  Hon*  s3 
 
 and  Hoifemen  purfues  after  the  ifraelites  going  out 
 
 of  £$}{>*.  «Th© 
 
The  word  in  the  Original  heretnnfk^ed  Kspt,.\s% 
 Military  ttrm^uled  for  thofe  who  arc  t&pt  as  'ih  a  lorr, 
 q?  G^trifon  ToWfibefieged.     SoSaran  is  ftillraifing 
 Battcrries  againft  this  Fort,  tiling  all ti&afts  ro  take 
 itjby  S?rength5orSratagem;nnweariedinhis  Atfaultr, 
 and  very  skuf il  to  know  his  Advantages  5  and  where 
 we  are  wcakef^  there  ro  fet:  on.    And  be  (idles  aiLiht?, 
 He  hath  Intelligence  With  a  Party  within  us,   readf 
 to  B«fey  us  to  him  5  ib  that  it  were  impodible  for 
 us  to  hold  out?  were  there  not  another  Watch,    and 
 Gu  »rd  ^hen  our  ovvn,  and  other  walls,  and  Bui* 
 WcVrkschen  any  that  out  skill  andlnduftry  can  raife 
 for  duf  own  Defence.     Id   this  then  is  our  fafety, 
 that  there  is  a  Power' above  our  own,   yea^   and  a* 
 bovea*!  our  Enemies,  that  guards  us.     Salvation'xt 
 felfe  our  Walls  and  Bui watks.     We  ought  to  watch,' 
 but  when  we  do  in  Obedience  -to  our  Commander^ 
 the  ^antain  of  our  Salvtftiottj  yet  it  it  his  lomm 
 Watching*  who  flkps  noty  nor  fo  much  asj!ttM/?eri>< 
 'tis  that  prefer  vea  us,  and  makes  our«  not  to  be  \a- 
 vain.     Pfal.  116.  T.ip.  27.  3.     And  therefore thofe 
 tlvo,  are  loyrttly  Commanded.    WdUh  md  ? ray  that 
 jrtMe/ridi  iMo  Ye  hi  tat  tort.     «F*fr^theTeVthe  nece- 
 tik'y  of  our  Diligence.     Fh^/the're's  fhet-afoflicfciicv 
 of  it,  and1  theneceffity  of  hi*  \V^ctrinev  by  -wftfefe 
 Power  weareeife&uafly  prefeWdy  ahmiut Vow&t? 
 is  our  Fort.    jfi:  2  6. 1 .  Sitlt^tion  hath  God  appointed ' 
 for  walls  and  Buhvurij^   w\t\fi  mora  fafe  then  to  be 
 widl'd  with  ZafojtiwWftlfytfo  Wo$>i%~>  1  oL  §  T*/t 
 Udmi  of  the  EM  if  dymg*%m  i&eWgfo?***  1 
 i*M  iiaM  *re  'fdfe^      '  '  \ 
 
 No\Vthe '  Cauil's  are  two.  ■  r.  'Snpream3  'the  P$x*  - 
 tr  of  Got,     2r Subordin^ t *  Ftirh*     The  Supreme 
 
(*4> 
 
 Power  of  God  19  that  on  which  depends  our  Stabi- 
 lity and  Perfeverance.  When  we  confider  how 
 weak  we  are  in  our  felves^  yea  the  very  ftrongeft 
 amongft  us  and  how  Aflaulted ,  we  wonder,  and 
 Juftly  we  may,  that  any  can  continue  one  day  in 
 ihe  Eftare  of  Gr;^e  :  but  when  we  look  on  the 
 ftrength  by  which  we  are  guarded,  the  power  of 
 Gods  then  wc  fee  the  reafon  of  (lability  to  the  end. 
 For  Omnipotency  fupports  us5  and  the  Everlafting 
 Armes  arc  under  us* 
 
 Then  Faith  is  the  3d.  caufc  of  our  Prefervation* 
 btcaufe  it  applies  the  firftCaufe,  the  Fewer  of  Gad* 
 cur  Faith  lay es  hold  upon  this  Power,  and  this  Pow- 
 er ftrengthens  Faith,  and  Co  we  are  preferved.  It 
 puts  us  within  thofe  walls,  fets  the  Soul  within  the 
 Guard  of  the  Power  of  God,  which  by  felfe  confi- 
 dence,   and  vain  pr^fuming  in  its  own  ftrength  is  ex- 
 pofed  to  all  kind  of  danger.     Faith  is  a/ihumblc  (elf- 
 denying  Grace,  makes  the  Chriftian  nothing  in  him- 
 felf,  and  all  in  God. 
 £,  The  weatteft  Perfons  that  arewithin  a  ftrorigPjace,' 
 Women  and  Children,though  they  were  not  able  to 
 refift  the  Enemy  if  they  were  alone,    yet  fo  long  at 
 the  place  v\  herein  they  are,is  of  fufficient  ftrcagth  and 
 well  man'd  and  every  way  accommodate  to  hold  our, 
 they  are  in  fafety,  thus  the  weakeft  Believer  is  fafe* 
 becaufc  by  believing  he  is  within  the  ftrongeft  of  all 
 Defences*/    Faith  is  the  Y'i&ory,  and  Chrift  fcti  his 
 ftrengcfTagainft  Satans,  and  when  the  Chriftian  is 
 hard  befet  with  forae  Tentation,  too  ftrongfor  htm- 
 felfe,  then  he  looks  up  to  him  that  is  the  great  Con* 
 querour  of  the  powers  of  darknefs,  and  calls  to  hifr, 
 Now  Lordaflift  thv  Servant  in  this  Encounter,  and 
 
 put 
 
(*$ ) 
 
 jput  to  thy  (Irength,  that  die  Glory  may  be  thine* 
 Tnus  faith  is  filch  an  Engine  as  draws  in  the  power 
 of  God, and  his  Son  jefus  into  the  works,  and  conflicts 
 that  it  hath  in  hand,  This  is  our  vilfory  even  our 
 faith.    I.  John.  5.  4.  4       Tt*Jh 
 
 'Tis  the  property  of  a  good  Chrijlian  to^magnifie  4/2^^/^   */- 
 the  power  of  God,  to  have  high  thoughts  of  it,  and  ' 
 
 therefore  'tis  his  Priviledge  to  find  fafety  in  thatpo* 
 wer.  D*vid  cannot  fatifie  bjnfeife  with  one,  ot 
 two  Expreflions  of  u,  but  delights  in  nmltiplying 
 them.  Pfa.  18.  I.  The Lordis  rny^Roc^  and  my  For* 
 trefs  And  my  deliverer-) my  God^my  ftrcngtb^in  whom 
 J  xcill  trujl,  my  Bucl{l errand  the  horn  of  my  falvationj 
 and  my  high  tower*  Faith  looks  above  all,  both 
 that  which  the  foul  hath,  and  that  which  it  wants* 
 and  anfwers  all  Doubts,  and  Fears  with  this  Almigh- 
 ty Power  upon  which  it  refts. 
 
 Tu  be  revealed  in  the  laji  time  :  "  This  Salvation 
 is  that  great  work  wherein  God  intended  to  mani- 
 icft  the  Glory  of  his  Grace,  comriv'd  before  Time* 
 And  in  the  fevcrall  Ages  of  the  world  brought  for- 
 ward, after  the  decreed  manner,  and  the  full  ac« 
 compjifhtnent  of  ic>  refcrved  for  the  End  of  Time* 
 
 The  fouls  of  the  faithfully  do  enter  poflefilon  when 
 they  remove  from  their  houfes  of  Clay  3  yet  is  not 
 their  happinefs  compkat  till  that  great  day  of  the 
 appearing  o(  Jefus  Ghrift}  they  are  naturally  Imper- 
 fect till  their  bodies  be  raifed^  and  rejoyned  to  their 
 Souls,  to  partake  together  of  their  Blifs.  And  they 
 are  miftically  Impcrfed,  till  all  the  reft  of  the  mem- 
 bers of  Jefus  Chrift  be  added  to  them. 
 
 But  tticil  (hall  their  joy  be  abfolucely  full  when 
 t  both 
 
(  66) 
 
 both  their  own  bodies,  and  the  mifticali  body  of 
 Chrift  fhall  be  Glorified,  when  all  the  Cl  ildren  of 
 that  glorious  Family  fhall  meet,  and  fit  down  to  that 
 great  Mariage  Supper  at  their  Fathers  Table. 
 Then  fhall  theMuiickof  that  new  fong  be  full;)  when 
 there  is  not  one  wanting  of  thole  that  are  appointed 
 to  ling  it  for  Eternity.  In  that  day  fhall  our  Lord 
 Jefus  be  glorified  in  his  flints  and  admired  in  all  them 
 that  believe.  2  Thef.  1.  10. 
 
 You  fee  what  ic  is  that  the  Cofpel  offers  you, 
 and  you  may  gather,  how  great  both  your  folly, 
 and  yourguiltinefs  will  be,  if  you  negkdl,and  flight 
 fo  great  falvation  when  'tis  brought  to  you5  and  you 
 are  intreated  to  receive  it,  this  is  all  that  the  preach- 
 ing of  the  word  aimes  at,  and  yet  who  hearkens  to 
 if.  How  few  lay  hold  on  this  Eternal  life  ?  This 
 Inheritance,  this  Crown  that  is  held  forth  to  all  that 
 hear  of  it. 
 £  Oh  that  you  could  be  per/waded,  to  be  faved,  thag 
 "~you  would  be  willing  to  embrace  falvation.  You 
 think  you  woald,  but  if  it  be  fo,  then  I  may  fay, 
 though  you  would  be  faved,  yet  your  cuftomcof  fin, 
 your  Love  to  fin,  and  Love  to  the  world.,  will  nog 
 fufferyou.  And  the'fe  will  (till  hinder  you,  unlefs 
 you  put  on  holy  Refolutions  to  break  through  them 
 and  trample  them  under  foot5and  take  this  kingdomc 
 by  a  hand  of  violence,  tliat  God  is  fo  well  pleafcd 
 with,  he  is  willingly  overcome  by  that  force,  and 
 gives  this  kingdome  moft  willingly,  where  it  is  fo 
 taken,  'tis  not  atcatn'd  by  flothfuflnefs,  and  fitting  dill 
 with  folded  hands.  It  mnft  be  invaded  with  ftrength 
 of  faith,  wicli  armies  of  Prayers,  and  Tears,  and  they 
 that  fct  upon  it  thus  are  fare  to  take  ir.  *7 
 
 — J  Confidcr 
 
It 
 
 (  «7  ) 
 
 ConfiJer  what  we  arc  doing,  how  wc  mifplacc 
 our  diligence  on  things  that  abide  not,  or  we  abide 
 not  to  enjoy  them.  Wc  have  no  abiding  City  here 
 (  laith  the  Apoftle  )  but  he  adds,  that  which  com*- 
 lores  the  Citizens  of  the  new  Jernfilem  :  wee  look, 
 for  one  to  come  who  ft  builder  and  maker  is  Cod* 
 Hear  not  thofe  things  idlcy,  as  if  they  concerned  you 
 nobbut  Jet  them  move  you  to  Resolution  and  A&ions 
 fiy,  as  they  faid  of  Canaan^  'tis  a  good  landy  Lefs 
 go  *p  and  pojjefj  it.  Learn  to  ufe  what  you  have 
 ncre  as  Travellers,  and  let  your  home ,  your  Inheri- 
 tance, your  Treafure  be  on  high,  which  is  by  far  the 
 richeft  and  the  fafeft,  and  if  it  be  fo  wich  you,  then 
 Where  your  Treafure  is  J  here  will  your  hearts  be  alfo.     fj 
 
 Vcrfc.     6. 
 
 Wherein  ye  greatly  Rejoyce,  though  now  for  a 
 feafon  (  if  need  be  )  ye   are  in   heavinefs 
 through  manifold  temptations. 
 
 THe  fame  Motives  cannot  beget  contrary  paffions 
 in  the  fou!?thcrefore  the  A  pottle  reduces  the 
 mixture  of  forro wing,  and  Rejoycing  that  is  uftjall 
 in  the  heart  of  a  Chriftian,to  the  different  caufes  of 
 them,  and  (hews  which  of  the  two  hath  the  ftronger 
 caufe,  and  therefore  is  alwayes  predominant,  En- 
 tertains it  and  Confiders  it  aright 
 
 His  Scope  is  to  ftir  up,and  ftrcngthen  fpirituall  joy 
 in  his  afflidled  Brcthen,  and  therefore  haveing  fee 
 che  matter  of  it  before  them  in  the  preceeding  verfesy 
 
 I  2  he 
 
(  6%  ) 
 
 he  now  applies  its  and  exprefly  oppofcs  it  to  their 
 diitrefTcs. 
 
 Some  read  thofe  words  exhortative  ly,  In  which 
 r  Joyce  ye , ' t  is  fointende d,  but  I  conceive- it  ferves  that 
 end  better  inductively,  as  we  now  read  it> in  which 
 ye  rqofce.  It  exhorts  more  infinuatively  and  perfwa- 
 fivcly  that  it  may  be  fo,to  urge  it  on  them  that  i:  is  fo- 
 Thus  St.  Vanlyd&s.  26-  27.  Ktng  dgrippa  helieveji 
 thou  the  prophets  it  I  know  that  thou  belrcveft.  And 
 ilraigbt  he  anfwered,  Thau  almofi  perfwadejt  me  to 
 be  a  Chrijiiar.  This  implies  how  juft,  and  how  rea- 
 sonable it  i*,  that  the  tilings  fpoken  ol  fhouJd  make 
 them  glad,  they  will  Rejoycc  in  thofe:  Yea  do  Re- 
 joyce,  ceitainJy  if  you  know  and  confider  what  the 
 caufes  of  your  joy  are,  yc  cannot  chufe  but  find  it 
 within  you,  and  in  fuch  a  mcafure  as  ic  fwailowe-s 
 up  all  yonr  temporary  Sorrowes,  how  grqat  and 
 how  many  foever  their  caufes  be. 
 
 We  are  then  to  confider  feverally  thofe  bitter 
 waters,  and  fweety  this  Sorrow,  and  this  Joy  t.  in 
 their  Springs  1.  in  their  Streams. 
 
 And  firft  they  arc  called  Temptations,  and  mani- 
 fold Temptations.  The  habicsol divine fupernaturall 
 Grace,  are  not  acquirable  by  humane  Oudy,  or  In- 
 duflry  or  by  Excercife,  they  are  of  immediate  Infu- 
 iion  irom  Heaven,  yet  are  they  infus'd  to  that  end, 
 that  ihey  may  a&  and  exerci/e  themfclvcs  in  the  fe- 
 veraliconditie>nsand  occurrences  of  a  Chriftians  life, 
 and  by  that  they  grow  ilronger.  Whatfocver  oppos- 
 itions or  difficulties  Grace  meets  with  in  its  acting, 
 go  u/ider  this  general!  name  of  Temptations*  h  is 
 pot  ncctflary  to  reckon  up  the  variety  of  fenfes  of 
 
 this 
 
(69) 
 
 this  word,  in  its  full  latitude,  how  God  is  faid  tq 
 tempt  man,  and  how  'tis  faid  that  he  tempts  him  not, 
 how  man  tempts  God,  and  how  as  faid  that  God  is 
 not  tempted,  how  Satan  tempts  men,  and  men  one 
 another,  and  a  man  himfclfe.  All  thofeare  fcvcrall 
 acceptations  of  this  word.  But  Temptations  here 
 meant,  arc  they,  by  which  men  are  tempted,  and 
 particularly  the  Saints  of  God,  and  though  there 
 is  nothing  in  the  words,  that  may  not  agree  to  al{ 
 forts  of  Temptations  the  godly  are  fubjccl  to,  yet  I 
 conceive  it  is  particularly  meant  of  their  Affh&ions* 
 and  DiftrcflTes  as  the  Apoftlc  James  likewife  ufes 
 it  chap,   i.  <ver.   2, 
 
 And  they  are  fo  called,  becaufe  they  give  parti- 
 cular and  notable  proof  of  the  temper  of  a  Chrifti* 
 ans  fpirit,  and  draw  forth  Evidence  both  of  the 
 Truth,  and  the  meafure  of  the  Grace  that  is  in  them, 
 if  they  fail  and  are  foylcd  as  fometimes  they  arc,  thi$ 
 convinces  them  of  that  humane  frailty,  and  weak- 
 nefs  that  is  in  them,  and  fo  humble:;  them,  and  drives 
 them  out  of  thcmfelves  to  depend  upon  another  for 
 more  (trcngth,  and  better  fuccefsin  after  Encounters, 
 If  they  acquit  tbemfclve9  hke  Chriftians indeed  (the 
 Lord  managing  and  aflifting  that  Graee  which  he 
 hath  given  them  )then  all  their  Valour,and  Strength^ 
 and  Victories  return  to  hispraifc,  from  whom  they 
 have  received  all. 
 
 A  Man  is  not  oncly  unknown  toothers  but  to  him- 
 felf,  that  hath  never  met  with  fuch  difficulties,  a$ 
 squire  faith  and  Chriftian  Fortitude  and  Patience 
 to  furmount  them,  how  fhall  a  man  know  whether 
 his  meeknefs  and  calmnefs  of  fpirit  be  reall  or  not 
 while  he.  meets  with  no  provocation,  nothing  th^c 
 
 I  3  contradicts 
 
contradicts  cr  croflfcs  him  :  but  when  fomewhat  fcts 
 upon  him  that  is  in  it  felf  very  unpleafant  and  grie- 
 vous to  him,  and  yet  if  in  that  caic  he  retains  his 
 Moderation  of  ipirit,  and  llyes  not  out  into  Impati- 
 ence, neither  agamft  God;  nor  Men,  this  gives  ex- 
 periment of  the  truth  and  loundnefs  of  that  Grace 
 in  him  ;  whereas  Handing  water  that's  clear  ac 
 top  while  'tis  untouch'd,  yet  if  it  have  mudd  at  the 
 botcome,  ftirre  it  a  little,  and  ic  rifes  prcfently. 
 
 'lis  no:  altogether   unprofitable,   yea  *cis  much 
 wifdominCnriftians  to  b^  arming  themfelves  againft 
 fuch  Temptations  as  may    befall  them    hereafter, 
 though  they   have    not  as  yet  met    with  them,  to 
 labour  to  overcome  them  before  hand,  to  fuppofe 
 the  hardeft  things  that  may  be  incident  to  them,  and 
 to  put  on  the  ftrbrigeft  Refolurions  they  can  attain 
 unto  >  yet  all  that,  is  but  an  imaginary  cffedl ;   and 
 therefore  there  is  noallurance  that  the  victory  isany 
 more  then  imaginary  too-)  till  it  come  to  Av5tion3  and 
 then  they  that  have  fpoken,  and  thought  very  confi- 
 dently, may  prove  but  (as  he  faid  of  the  Athenians  ) 
 fortes  in  tabula,  Patient,and  Couragious  in  Pi<5ture,or 
 fancy,  and  notwithftanding  all  their  armes,and  dex- 
 terity in  handling  them  byway  of  exercifc,  may  be 
 foully  defeated  when  they  are  to  fight  in  carneft. 
 The  Children  of  Ephrah;/  being  armed,  and  carrying 
 bowes  (  fays  the  Vfxlmijl)  Tft>  78.  9.  yet  turned  bac\ 
 in  theday  of battell.     'Tis  the  battel!  tries  the  Sou]- 
 dier,  and  the  ftorm  the  pilot,  how  would  it  appear 
 that  Chrif^ians  can  be  themfelves  not  onejy  patient 
 but  checrfull  in  Poverty,  in  Disgrace,  and  atcnipts 
 and  Persecutions,  if  it  were  not  often  their  Lot  to 
 mefct  with  thcfe0  He  chac  framed  the  heart  knows 
 
 k 
 
(  7*   ) 
 ic  to  be  but  deceitfully  and  he  that  gives  Grace  knows 
 
 the  weakness,  find  (hengrh  or  it  exactly,  yu  He  i§ 
 pleafed  to  fpeak  thus,thac  by  afflictions  and  hard  calks 
 he  tries  what  i;  in  the  hearts  of  his  Children:  fori  he 
 word  of  God  fpeakstoMen,  and  therefore  it  fpeaks 
 the  Language  of  the  Children  of  Men:  thus  Gen. 
 22.  12.  Now  I  know  that  thou  fearejl  God^  feting  tboa 
 hajl  not  with  held  thy  Son3  thine  onely  Son  from 
 me. 
 
 God  delfghts  to  call  forth  his  Champions  to  meet 
 wich  great  "1  cmptations,to  make  them  bear  Croifesof 
 more  then  ordinary  weight,  as  Commanders  in  War 
 put  Men  of  mod  valour,  and  skill  upon  the  hardeft 
 fcrvices.  Cod  fets  fome  firong  furious  trial!  upon 
 a  firong  Chriftian  made  firong  by  his  own  grace, 
 and  by  his  victory,  makes  ic  appear,  to  the  world 
 that  though  there  is  a  great  deal  of  counterfeit 
 coyne  of  proftflion  in  Religion*  yet  fome  there  are, 
 that  have  the  power,  the  reality  of  it^  and  that  'tis 
 not  an  Invention,  but  there  is  Truth  in  it,  that  the 
 invincible  Grace,  the  very  fpirit  of  God  dwells  in 
 the  hearts  of  true  believers,  that  he  hath  a  number 
 that  doe  not  onely  fpeak  big,  but  doe  indeed  and  in 
 good  earnef)  defpife  the  world,  and  overcome  it  by 
 his  ftrcngth.  Some  men  take  delight  to  fee  fome 
 kind  cf  beafls  fight  together,  but  ro  fee  a  Chriftian 
 mind  encountering  fomc  great  Affliction  and  con- 
 quering it,  to  fee  iiis  valour,  in  not  finking  at  the 
 hardelt  difirefies  of  this  life,  nor  the  affrightfullcft 
 End  of  ic,  the  crucicft  kindes  of  death  for  his  fake, 
 this  is  (  as  he  faid  .)  dtgnum  Deo  fpeQdCPtlum>  this 
 is  a  combat  that  God  delights  to  look  upon,  and 
 he  is  not  a  meer  beholder  in  it  j  for  tis  the  power 
 
 of 
 
( 7* ) 
 
 of  his  own  grace  that  Enables  and  Supports  the 
 Chrifiian  in   all  thole  Conflicts  and   Temptations. 
 
 Multitude  of  Temptations,  and  of  divers  kindes, 
 tnany  and  manifold.  It  were  no  hard  condition  to 
 have  a  Trial!  now  and  then,  and  long cafe,  and  pro- 
 fpcrity  betwixt  j  but  to  be  plied  with  one  Affliction 
 at  the  heels  of  another*  to  have  them  come  throng- 
 ing in  by  multitudes,  and  of  different  kindes,  un- 
 couth, unaccuftomed  evils,  fuch  as  a  Man  hath  not 
 t)cen  acquainted  with  before,  this  is  that  which 
 is  often  the  portion  of  thofe  that  are  the  beloved  of 
 God.  Tfa.  42.  7.  Deep  calleth  unto  deep  at  the  noife 
 of  thy  water  f pouts  $  all  thy  waves ,  and  thy  billows  aye 
 gone  over  me. 
 
 Te  are  in  Heavinefs  ]  This  the  Apoftlc  blames 
 TiOtj  tut  aimes  at  the  moderating  of  it,  feck  not  al- 
 together to  dry  up  this  dream,  but  to  bound  it,  and 
 &eep  it  within  its  banks*  Grace  doth  not  deftroy 
 the  Jife  of  Natures  but  add's  to  it  a  life  more  excel- 
 lent yea  Grace  doth  not  onely  permitt  but  requires 
 fome  "feeling  of  Afflictions.  There  is  an  affcCicd  Pride 
 of  fpirit  in  fome  men,inftead  of  Patience,  Sutablc  to 
 the  DoCtrine  of  the  Stoicks  (  as  'tis  ufually  taken  ) 
 they  ftrive  not  to  feel  at  all  the  afflictions  that  arc 
 on  them,  but  this  is  to  defpife  the  Correction  of  rhc 
 Lord,  which  is  alike  forbidden,  as  fainting  under  it. 
 Heb.  12.  We  fhould  not  (top  our  ears,  but  Alic.  6* 
 9,  Hear  the  Rod>  and  him  that  hath  appointed  it% 
 as  the  Prophet  fpeaks.  Where  there  is  no  feeling 
 at  all,  there  can  be  no  Patience.  Confideritas  the 
 hand  of  God,  and  thence  argue  the  foul  into  fub- 
 miflion.  Pp.  39. 9.  /  was  dumb^I opened not  mj  mouthy 
 becanfi  thou  didji  it.  But  this  Heavinefs  is  miti- 
 gated, 
 
(  73  ). 
 
 gnted,  and  Tet  as  it  were  within  its  bank?,  betwixt 
 thefe  two  Confiderations.  i.  The  Utility  of  it.  2.The 
 Brevity,  profitablenefs,  and  fhortnefs  of  it*' 
 
 To  a  w  orldly  Man  great  Gain,  fweerens  the  hard- 
 eft  Labour^  and  to  a  Chrirtian,  Spiritual  profit,  and 
 Advantage  may  do  much  to  move  Him  to  take 
 well  with  thofe  Aftliftions  that  are  otherwife  very 
 unpleafant,  though  thev  are  not  joyous  for  the  pre* 
 fent,  Hf^i2.if.  Yet  th's allay es the forrow  oftheflii 
 the  fruit  that  grows  out  of  them,  that  peaceable  fruit 
 of  Righttoufhefi. 
 
 Abnndle  of  folly  is  in  the  heart  of  a  Cbild>  but  the  Rod 
 cf Correction JIiaII beat  it  cut)  faith  Solomon.  Tho  the 
 Children  of  God  are  truly  (as  our  Saviour  calls  them) 
 the  Children  ofwifdDm:  Yet  being  renewed  only  in 
 part,  they  are  not  altogether  free  from  thofe  follies 
 that  call  for  this  Rod  to  beat  them  out,and  fometimes 
 have  fnch  a  bundle  of  follies  as  require  a  bundle 
 of  Rods  to  be  fpent  upon  it,  many  and  manifold 
 affiSions. 
 
 Tis  not  an  eafy  matter  to  be  drawn  from,  nor  to 
 be  beaten  from  the  Love  of  this  World,  and  this  is 
 that  which  God  mainly  requires  of  his  Children,  that 
 they  be  not  in  Love  with  the  World,  nor  the  things 
 of  it,  for  that  is  contrary  to  the  Love  of  God,  and 
 fo  far  as  that  is  entertainVp  this  is  wanting.  And  if 
 in  the  midft  of  afTliftion9,  they  are  fometimes  fub- 
 )e6t  to  this  difeafe?  how  would  it  grow  upon  them 
 with  Eafe  and  Profperity  ?  When  they  are  beaten 
 from  one  worldly  Folly  or  Delight,  they  are  ready 
 through  Natures  corruption  to  lay  hold  upon  fome 
 other,  being  thruft  out  from  it  at  one  door,  to  enter 
 at  fome  other,)  and  a?  Children  unwilling  tobew^an^ 
 
 K  «d| 
 
(  74  } 
 
 cd3  if  one  breaft  be  imbiuer'd,  they  feek  to  the 
 other,  and  therefore  there  muft  be  fomewhat  to 
 drive  them  from  that  too.  Thus 'tis  clear,  there  is 
 necdD  yea  great  need  of  Afflictions,  yea  of  many 
 Afili&ions,  that  the  Saints  be  chajlencd  by  the  Lord^ 
 that  they  may  not  he  Condemned  with  the  World. 
 1  Cor.  1 1.  32. 
 
 Many  Refemblances  there  are  for  Illuftration  of 
 this  Truth,  in  things  both  of  Nature,  and  of  Art. 
 Some  common,  and  others  choycer.  But  this  is  not 
 needful.  The  experience  of  Chriftians  tells  them, 
 how  eafily  they  grow  Proud  and  Secure  and  Carnal 
 with  a  little  Eafe,  and  with  outward  things  going 
 fmoothly  with  them,  and  therefore  what  unhappinefs 
 were  it  for  them  to  be  much  happy  that  way. 
 
 Let  us  learn  then  that  in  regard  of  our  prefent 
 frailty  there  is  need  of  afflictions,  and  fonot  promife 
 our  ieives  Exemption,  how  calm  foever  our  Seas  are 
 for  the  prefent;  andthenfor  the  Number  and  Mea- 
 fure  and  Weight  cf  them,  to  Refign  that  wholly  into 
 the  hands  of  our  wife  Father,  and  Phifirian,  who 
 perft&ly  knows  our  mould,  and  our  maladies,  and 
 what  kind,  and  quantity  of  chafiifment  is  needful 
 for  our  cure. 
 
 Though  kqw  for  a  ft afon  (if  need  be)  ye  arc  in  hcavi* 
 ntjf\  The  other  Confideratiou  that  model  arcs  this 
 Heavinefs  is3  its  ihortneG  ;  beeaufe  we  willingly  for* 
 get  Eternity?  therefore  this  moment  fecms  much  in- 
 cur eyes,  but  if  we  could  look  upon  it  aright,  of  how 
 litle  concernment  is  i%  what  be  our  condition  here, 
 if  it  were  as  prof]  erous  as  we  could  WiQi  or  Imagine, 
 it  is  but  for  a  Utile  fetiln,  the  Rich  man  in  the  Gof- 
 pcll  talk'd  oi  Many  ^  mi  \  but  lie*  fool  thk nroht 
 
(  71  ) 
 
 flhiEthy  Soul  be  required  oj  the$9  was  thelongefr  pe- 
 riod. The  many  years  quickly  drawn  to  a  very  great 
 abatement,  and  if  full  of  pains  and  griefs,  thofe 
 do  help  to  put  an  end  to  themfelvs,  andhaften  to 
 ir.  Then  well  might  St.  Anfiin  fay.  Hicure:c£de> 
 modo  ibipttrca*)  ufe  me  here  aspleafeth  thee,  foas 
 that  hereafter  it  may  be  well  with  me. 
 
 nhtrciu\  This  VVord  though  it  cannot  fall  atfcifi 
 being  referr'd  to  any  particular,  to  which  Interpres 
 ters  have  appropriated  it,  yet  it  is  rather  to  be  taken 
 Relative  to  the  whole  complex  fenfe  of  the  pre- 
 ceding vtrfeS)  concerning  the  hope  of  Glory.  In 
 this  thing  ye  rejoyce,  that  ye  are  begotten  again^ 
 that  there  is  fuch  an  Inheritance  and  you  made  heirs 
 of  it,  that  it  is  kept  for  you,  and  you  for  it,  that 
 nothing  can  come  betwixt  you  and  it,  to  diffapoint 
 you  of  poffeffing  and  Enjoying  it5  though  there  be 
 many  Deferts  and  Mountains,  and  Seas  in  the  way 
 yet  you  are  afcertain  d,  that  you  (hall  come  fafe 
 thither. 
 
 This  is  but  one  things  but  the  caufe  of  your  grief 
 is  Temptations,  and  manifold  Temptations ,  yet  this 
 one  thing  weighs  down  all  that  Multitude,  naturally 
 the  heart  being  grieved  in  one  thing,  looks  out  for 
 its  eafe  to  fome  other,  and  there  is  ufually  fome- 
 ivhat  that  is  a  mans  great  Comfort,  that  he  turns  his 
 thoughts  to,  when  he  is  croPd  and  aftU&ed  in  o- 
 ther  things,  but  herein  is  the  folly  of  the  world  that 
 the  things  they  chufe  for  their  Refuge  and  Comfort, 
 .are  fuch  as  may  change  themfelves,  and  turn  into 
 diicomfort  and  forrow,  but  the  godly  man,  that 
 h  the  fool  in  the  natural  Mans  eyes,  goes  be- 
 yond all  thereft  in  his  wifechoyce  £a  this.    Herifes 
 
 K.   2  abova 
 
(  7*  ) 
 
 above  all  that  is  fubjeft  co  change,  pitches  his  An- 
 chor within  the  Vail.  That  in  which  hcrejoyceth  \s 
 ttill  matter  of  joy  immoveable  and  unalterable, 
 though  not  only  his  eftate,  but  the  whole  world  were 
 turnd  upfide  down,  yet  this  is  the  fame,  or  rather 
 in  the  Tfalmifis  words;  Though  the  Earth  were  re- 
 moved  and  the  greatcji  Mountains  ca.fi  into  the  Sea? 
 yet  will  not  ves  fear.  When  we  (hall  receive  that 
 ilich3  and  Pure  and  Abiding  Inheritance,  that 
 Salvation  that  fhall  be  revealed  in  the  iafl:  tima, 
 an  1  when  Time  it  felf  (hall  ceafe  to  be,  diefo 
 there  (hall  be  no  more  reckoning  of  our  joyes  by 
 d'yes  and  houres :  But  they  (hall  run  paral- 
 M  with  Eternity.  When  all  our  Love  that  is 
 ilattcr'dand  parcell'd  out  upon  the  vanities  among£t 
 wheh  we  are  here,  fhall  be  united  and  gathered  into 
 o  e3  and  fixed  upon  God5  and  the  foul  fili'dwith 
 the  delight  of  his  prefence. 
 
 The  Sorrow  was  limited?  and  bounded  by  thefe 
 Conlideraiions  we  fpoke  of,  but  this  ioy,  thisExaN 
 nation,  and  leaping  for  Joy  (for  io  it  is)  is  not 
 bounded,  it  cannot  be  too  much  ;  Its  meaiure  i:  to 
 Jk.  low  no  Meafure,  the  AftTt&ions,  the  matter  of 
 H  ravinels  are  but  a  tranfient  touch  ofpain ;  but  that 
 w  hereon  this  joy  is  built  is  moft  permanent,  the  Mea- 
 ireof  it  cannot  exceed,  forthe  matter  of  it  is  In- 
 finit  and  Eternal,  beyond  all  Hypeibole,  there  isno 
 Exprelfion  we  have  can  reach  it,  much  lefs  go  be- 
 yond it5  it  felfeis  the  Hyperbole,  ftiH  furpailing  all 
 that  can  be  faid  of  it,  even  in  the  midft  of  Heavinefs 
 it  felf,  fuch  is  this  Joy,  that  can  maintain  it  felfin 
 the  depth  of  forrow,  this  Oyl  of  gladnefs  ftill  (toimsj 
 ^bove^  and  cannot  be  drowned  by  al]  the  floods 
 
 of 
 
(  7>> 
 
 ol  Afiiiftion3  yea  'tis  often  molt  lweefs  in  the  gteaif; 
 eft  diftrefs.  Then  the  foul  relifhes  fpiritual  Joy  heft, 
 when  it  is  not  glutted  with  worldly  delights,  but 
 finds  them  turn'd  into  Bitternefs. 
 
 For  Application.  In  that  we  profefs  our  felves 
 Chriftians,  we  all  pretend  to  be  the  Sons  of  God, 
 and  fo  Heirs  of  this  Glory,  and  if  each  man  were 
 particularly  ask't,  he  would  fay,  he  hoped  to  attain 
 it:  but  if  there  were  nothing  elfe,  this  may  abun- 
 dantly convince  us,  that  the  greateft  part  of  us  de- 
 lude our  ielves  and  are  deceived  in  this,  for  how  few 
 are  there,  that  do  really  find  this  height  of  Joy, 
 G'adnefs  and  exultation,  in  their  thoughts  and  hopes 
 of  it,  that  do  daily  more  refrefh  and  glad  themfelves 
 with  the  Confederation  of  that  which  is  laid  up  for 
 them  above,  then  with  all  their  Enjoyments  here 
 below- 
 
 Confider  how  the  newes  of  fome  final!  outward 
 advantage  that  is  to  come  to  us,  raifes  our  light  vaini 
 Hearts,  and  makes  them  leap  within  us,  and  yet 
 this  newes  of  a  Kingdom  prepared  for  ih  (if  indeed 
 we  be  Believers)  ftirres  us  not,  our  hearts  are  as 
 lit le  affefted  with  it,  as  if  it  concern'd  us  not  at  all, 
 and  this  is  too  clear  an  Evidence  againft  us,  that 
 indeed  it  concerns  us  not,  our  portion  as  yet  is 
 not  in  it* 
 
 In  what  a  fools  Paradife  will  Men  be  with  the 
 thoughts  of  worthlefs  things,  and  fuch  things  too, 
 as  they  fhall  never  obtain,  nor  ever  fhall  have  any 
 further  being?  then  what  they  have  in  their  Fancy. 
 And  how  will  men  frequently  roll  over  in  their  minds 
 tfie  thoughts  of  any  pleafing  good  they  hope  for  *' 
 snd  yet  We,  that  fay  we  have  hopes  pf  the  Glory- 
 to 
 
to  come?  can  pals  many  day 6s  without  one  hour 
 ipent  in  the  Rejoycing  thoughts  of  the  Happmefs  we 
 look  for.     If  any  of  a  mean  Condition  (orthepre- 
 fent  were  made  fure  to  become  veiy  Rich,  and  be 
 advanced  to  gtfat  honour  within  a  week,  and  after 
 that,    to  live  10  a  great  age  in  that  high  Eftate,   en- 
 joying Health  and  all  imiwagi sable  Pleafiires,  judge 
 ye,  whether  in  the  few  dayes  betwixt  the  know- 
 ledge of  thofe  Newes,  and  the  enjoying  them,  would 
 not  the  thoughts  of  rhat  he  were  to  attaint',  be  fre- 
 quent with  him,  and  be  allwayes  wellcomc.     There 
 is  no  companion  betwixt  all  we  can  Imagine  this 
 way,  and  the  hopes  we  fpeak  of,  and  yet  how  fel- 
 dome  are  our  thoughts  upon  thofe,  and  how  faint, 
 and    (lender    our  Rejoycing  in    them  ?    Can  we 
 deny 5    that  'tis  unbelief  of  thofe  things,  that  caufc 
 eth  this  neglect  and   forgetting  of  them  ?  The  diQ 
 courfe,  the  tongue  of  Men  and  Angels  cannot  be- 
 get divine  belief  of  the  happinefs  to  come,   only  he 
 that  gives  it,  gives  Faith  likewise  to  apprehend  it, 
 and  lay  hold  upon  it,  and  upon  believing  to  be  fill  d 
 with  Joy  in  the  hopes  of  it. 
 
 Vcrfc.  7. 
 
(.79) 
 
 Vcrfc.   7. 
 
 That  the  tryal  of  your  faith  being  much  more 
 precious  then  of  Gold  that  perifietb,  though 
 it  be  tried  with  fire,  might  be  found  unto 
 praife,  and  honour,  and  Glory  at  the  ap- 
 pearing of  J  ejus  Cbrifi. 
 
 THe  way  of  the  JhJI  (faith  Solom$n)  k  as  the 
 finning  light  that  fhinsth  more  and  more  to  the 
 perfect  day.  Still  making  forward,  and  amend- 
 ing towards  perfection,  moving  as  faft  when  they 
 are  clouded  with  affii&ion  as  at  any  time  elfe,  yea^ 
 all  thatfeems  to  work  againft  them,  futthers  them. 
 Thole  graces  that  would  poffibly  grow  heavy  and 
 unweildy,  by  too  much  eafe;  are  held  in  bfeath 
 and  increafetbeir  activity,  and  ftrengrhby  Conflict. 
 Divine  grace  even  in  the  heart  of  weak  and  finful 
 man,  is  an  invincible  thing.  Drown  it  in  the  wa- 
 ters of  Adverfiry^  ft  rifes  more  beautiful,  as  not 
 being  drowned  indeed,  but  only  wa(h't5  throw  it 
 into  the  farnace  of  fiery  tryals,  it  comes  out  purer, 
 and  lofes  nothing  but  the  drofs  which  our  corrupt 
 nature  mixes  with  it.  Thus  here  the  Apoftle  ex- 
 pounds the  (if  need  be)  of  the  former  verfa  and  fo 
 juftifiesthe  joy  in  Aflliftion,  which  there  he  fpeaks 
 of,  by  their  utility  and  Faiths  advantage  by  them, 
 'tis  fo  tried  that  it  (hall  appear  in  its  full  brightness 
 at  the  Revelation  of  tefus  Cbrifh 
 
 The 
 
( 8° ). 
 
 The  peculiar  trcafure  of  a  Chriftian,  being  the 
 Grace  that  he  receives  from  Heaven,  and  particu- 
 larly that  Soveraign  Grace  of  Faith,  whatfcever  he 
 can  be  ailur'd  will  better  him  any  way  in  this,  he 
 will  not  only  bear  it  patiently.,  but  gladly  imbrace 
 it.  #0^.5.3.  Therefore  the  Apoftle  fets  this  be- 
 fore his  Brethren  in  thofe  words  of  this  verfe.  where 
 isj  1.  The  Worth  and  Excellency  of  Faith,  a. The 
 ufefulnefs  of  Temptations  in  relation  to  it. 
 
 The  trial  of  Faith,  is  cali'd  wore  precious  a  work 
 of  more  worth  then  the  tryal  of  Gold  5  becaufe 
 Faith  it  felfe  is  of  more  value  then  Gold,  the  A- 
 poftle  chufes  this  comparifon,  as  fitting  his  purpofe 
 for  both,  for  the  Illuftration  of  the  worth  of  Faith, 
 andlikewifetheufe  of  Temptations,  reprefentingthe 
 one  by  Gold,  and  the  other  by  the  trying  of  Gold 
 in  the  Fire. 
 
 The  worth  of  Gold  is.  1.  Real,  thepureft  and 
 precioufeft  ofallmettals;  having  many  excellent  pro- 
 perties beyond  them,  as  they  that  write  of  the  nature 
 ofGoldobferve.  2,  Far  greater  in  the  Efteemand 
 Opinion  of  Men.  See  how  Men  hurry  up  and  down, 
 over  Sea,  and  Land  unwearied  in  their  purfuitwith 
 hazard  of  life,  and  often  with  the  lofs  of  Upright* 
 nefs,  and  a  good  Confidence  5  and  not  only  thus 
 Efteem  it  in  it  felf,  but  make  it  the  Rule  of  their 
 Efteem,  one  of  another,  valuing  Men  le($3  or  more, 
 as  they  are  more,  or  lefs  furnifh't  with  it,  and  we 
 fee  at  what  a  height  that  is,  for  things  we  would 
 commend  much,  we  borrow  its  name  to  them,  viz* 
 Golden  Mediocrity ,  and  that  Age  which  they 
 would  call  the  belt  of  all,  they  name  it  the  Golden 
 jigc,  and  as  Strict*  obferves  describing  heavenly 
 
 things 
 
things  (as  Ovid  the  Suns  Pallacc,  and  Cl.ah'ot  )  ftili 
 Gold  is  the  word  for  all. 
 
 And  the  Holy  Scriptans  defending  to  our  reach, do 
 fet  forth  the  Riches  of  the  new  ^erufilem^by  it.  Rev. 
 21.  And  the  Excellency  of  Chrift.  Cant,  5.11.  14, 
 And  here  the  precioufnefs  of  Faith,  whereof  Chrilt 
 is  the  Objedt,  is  faid  to  be  more  precious  then  Gold. 
 
 I  will  not  infift  in  the  parallel!  of  Faith  with  Gold  in 
 the  other  Qualities  of  it,  as  that  it  is  pure,  and  foIIiJ, 
 as  Gold.  And  that  'its  mofl  du6tilc,  and  malleable 
 as  gold,beyond  all  other  mettals, it  plies  any  way  with 
 the  Will  of  God,  But  then  Faith  truly  Enriches 
 the  foul,  And  as  Gold  Anfwers  all  things,  (o  Faith 
 gives  the  Soul  propriety  to  all  the  rich  Confolations 
 of  the  Gofpeljtoall  the  promifes  of  Life,  and  falva* 
 tion,  to  all  needful  Bleffings,  it  draws  vertue  from 
 Chrilt  to  flrengthen  icklty  and  all  other  Graces. 
 
 And  thus  'tis  not  onely  precious  as  Gold*  but  goes 
 far  above  the  Comparifon  'tis  more  precious,  yea 
 much  more  precious,  r.  in  its  Original!*  the  other  is 
 dig'd  out  of  the  bowels  of  the  Earth  :  but  the  Mine 
 of  this  Gold  is  above,  it  comes  from  Heaven.  2.  In 
 its  Nature,  anfwerable  to  its  Original],  it  is  Imma- 
 terial], Spiritual!  and  pure,we  refine  Gold,  and  make 
 it  purer,  but  wheii  we  receive  Faith  pure  of  it  felf, 
 we  mix  drofs  with  it,and  make  it  Impurely  the  allay 
 of  Unbelief,  3.  in  its  Endurance  flowing  from  the 
 former,  it  perifheth  not,  Gold  is  a  thing  in  it  felfe 
 Corruptible,and  periftiing,and  to  particular  owners* 
 it  perifheth  in  their  lofs  of  it,  being  deprived  of  it 
 my  way* 
 
 Other  Graces  arc  Lkewifc  tryed  in  the  fame  Fur- 
 nace: but  Faith  is  named  as  the  Root  of  all  the  reft, 
 
 L  (harp 
 
(  82  } 
 
 Sharp  afHidJions  give  a  Chriftiati  a  tryal  of  bis  Love 
 to  God,  whether  it  be  /ingle,  and  for  himfeli  or  not  $ 
 for  then  it  will  be  the  fame  when  lie  ftrikes,  as  wften 
 he  Embraces,  and  in  the  fire  of  afHi&ion  will  racier 
 grow  the  hotter,  and  be  more  taken  off  from  the 
 world  and  fet  upon  him.  Again  the  Grace  of  Pa- 
 tience is  put  particularly  upon  trial!  in  diftrtfL 
 but  both  thefe  fpring  from  Faith,  for  Love  riies 
 from-  aright  and  ftrong  belief  of  the  Goodncf&of 
 God,  and  patience,  from  a  perfuafion  of  the  Wifdom 
 and  Love  of  God,  and  the  truth  of  his  promiks^ 
 He  bath  hid^t  will  no* fail  thee.  And  that  we -fhaiJ 
 not  be  tempted  above  our  ftrength,  and  he  yMfcbgtfci 
 the  IfTue,  Now  the  belief  of  thofe,  Caafes  pact* 
 ence.  The  triall  of  faith  workcth  Patitme.  Jam. 
 Jfc  3.  For  therefore  doth  the  Chriftian  refine  up 
 himfe!fe,and  all  that  concerns  him,  his  iriaCfytM 
 nveafure  and  length  of  them  all,  unto  Gods  dliipofe, 
 becaufe  he  knowes  that  he  is  in  the  hands  of  a  wifS 
 and  loving  Father.  Thus  the  trial  of tfcofet  ano- 
 ther particular  Graces,  doe  ftill  refolve  into  tbis,and 
 are  comprif  d  uader  ic,  the  trial!  of  Faith.  1 
 
 This  tryal  ( as  that  of  Gold  >  may  be  for  a  two* 
 fold  end;  1.  for  Experiment  of  the  truth,  and  pure- 
 nefs  of  a  Chriftians  faith,  a.  for  refining  h  yet  more, 
 and  to  raife  it  tea  higher  pitch  or  degree  ef  -paienrfc 
 
 1.  The  furnace  of  Affli&ion  ftiow*  upright  &=*} 
 Faith  to  be  fuch  indeed,  remaining  SfJIikbt  fi 
 even  in  the  fire,  the  fame  that  it  wss,  1 
 as  good  Gold  lofes  none  of  its  quantity  iiutke  *;•• 
 Doubtlefs  many  aredeceiv'd  in  time  of  eafearatT  ro- 
 fperity  with  imaginary  Faith, and  Fortitude:  Jo  that 
 there  may  be  ftill  fomc  doubt  while  a  Man  is  under- 
 
(  §3  ) 
 
 frt  with  outward  helps,  as  Riches,  Friends,  Eftecm 
 &c  whether  he  kanes  upon  thofe,  or  upon  Cod 
 who  is  an  Invifible  fupport  though  ftronger  then  all 
 that  are  villble,  and  is  the  peculiar,  and  alone  ftay 
 of  Faith  in  ail  Conditions.  But  when  all  thefe out- 
 ward props arepluckt  away  from  a  Man, then  it  will 
 CTianifaib  whether  fomething  elfe  upholds  him  or 
 doc  ;  for  if  there  be  nothing  elk  then  he  falls,  buc 
 if  his  mind  ftand  firm  and  unremoved  as  before,  then 
 *ris  evident  he  laid  not  his  weight  upon  thefe  things 
 he  had  them  about  him  but  was  builrupon  a  foundati- 
 on though  not  teen,  which  is  able  alone  to  ftay  him 
 
 •jou'vh  he  be  nor  only  frufttared  of  all  other  fup- 
 por •'s9but  beaten  upon  with  ftormes  and  tempefts* 
 -as  our  Saviour  fayes,  the  hmfefel/  net  becnufe  it  was 
 ui  upon  (irock*  Mat.  j.   25. 
 
 This  reftified  the  truth  of  Davids  Faith^who  found 
 it  ftayiF/g  him  upon  God,  when  'there  was  nothing 
 ■elfe -near  that  could  do'c-  1  had  fainted  unhp^lhai 
 hdievd.  Pfa.  27.  1  3.  So  in  his  ftraic.  1.  Sam.  30,  c» 
 Where  its  /aid,  that  David  was  greatly  dijireffedc 
 but  he  entoura-ged himftlf in  the  Lord  hk  God*  Jims 
 Pfi.  73.  26.  My  jfcjb  and  my  heart  faileth  :  but  God 
 k  the  fire ngth  af  my  heart  and  portion  for  ever .  The 
 Hearts  natural!  ftrength  of  fpirit  and  Rcfolurionmay 
 bear  up  under  outward  weaknefs,  or  the  failing  x& 
 che  flefh  :  bat  when  the  Heart  it  felt  foils*  that  is 
 the  ftrength  of  the  fiefh,  whatftiall  ftrengthen  it  9 
 nothing  but  God  ^  who  is  the  ftrength  ofihehzart  and 
 its  portion  for  ever.  Thu«  Faich  worketh  alone, 
 when  the  Cafe  fuites  that  of  the  Prophets  Haback. 
 3.  17.  Although  the  fig  tree  jhaU  not  Blojfom  neither 
 (hall  fruit  kt  in  t$e*u*ne  &c.  yet  verf.  ttf,  iwidrt- 
 h  a  pice 
 
C  84  ) 
 
 i$ce  in  tit  Lord  J  will  j$y  in  the  Godof  my  falvation. 
 In  fpirituall  iryalls  that  arc  the  fharpcft  and  fiery 
 cfl:  of  all,  when  the  furnace  is  within  a  Man,  when 
 God  doth  not  onely    fhut  up   his  loveing  kindnefs 
 from  its  feeling  ;  but  feems  to  (hut  it  up  in  hoc  dif- 
 pkafurc,  when  he  writes  bitter  things  againft  it,  yet 
 clsen  to  depend  upon  Him,  and  wait  for  his  falvation, 
 this  is  not  onely  a  true,  but  a  ftrong,  and  very  re- 
 fined Faith  indeed,  and  the  more  he  imitcs,  the  more 
 ro  cleave  to  him  ;  well  might  he  fay  when  J  am  tried 
 I/hall  come  forth  as  Gold^who  could  fay  that  word, 
 though  he  flay  we  yet  will  I  truji  in  him  V  though  I 
 law  (  as  it  were  )  his  hand  lifted  up  to  deftroy  me,  ycc 
 from  that  fame  hand  would  I  expeft  falvation. 
 
 As  the  furnace  fhews  faith  to  be  what  it  is,  fo 
 alio  it  betters  it,  and  makes  it  more  precious  and 
 purer  tben.it  wa<\ 
 
 The  Graces  of  the  fptrit  as  they  come  from  the 
 hand  of  God  that  infafes  them  are  aothii?*  but  pure- 
 iicis:  but  being  put  into  a  heart  where  fin  dwells, 
 i  which  till  the  body  be  diilolvedand  taken  to  pieces, 
 cannot  be  fully  purg'dout)  there  they  are  mixed 
 with  Corruption  anddrois-  And  particularly  Faith 
 is  mixed  with  Unbelief,  and  Love  of  earthly  things, 
 and  dependance  upon  the  Creature,  if  not  more  then 
 Go<%  yet  together  with  him,  and  lor  this,  is  the  fur- 
 iiace  needful],  that  the  foul  may  be  purified  from  this 
 dro^j  and  made  morefublime  and  fpirituall  in  beli* 
 evir.g.  Tis  a  hard  talk  and  many  times  comes  bue 
 {lowly  forward  to  teach  th^  heart  by  difcourfe  and 
 (peculation  to  fit  Joofe  from  the  world  at  all  fides, 
 not  to  cleave  to  the  bed  things  in  it,  chough  we  be 
 ^ompafVd  a^out  with  them,  though  Riches  do  in~ 
 
 creafe 
 
crcafe,  yet  not  to  fet  our  hearts  on  them,  not  to  truft 
 in  fuch  uncertain  things  as  they  are,  at  the  Apoftle 
 fpeaks.  Therefore  God  is  pleafd  tochufe  the  more 
 effectual  way  to  teach  his  own  the  right  and  pure  ex* 
 ercife  of  Faith,  cither  by  t  wit  holding,  or  withdrawing 
 thofe  things  from  them,  makes  them  relifh  the  fweet- 
 nefs  of  fpintuall  Comfort,  by  depriving  them  of  thofe 
 outward  Comforts  wherein  they  were  in  moft  dangec 
 of  excefs  to  have  doted  on  them,  and  fo  forget  them- 
 felves  and  him;  when  they  arc  necefluate,  and  ex- 
 perimentally train  *d  up  eafily  to  let  go  th^ir  hold  of 
 any  thing  Ejrthly,and  to  flay  themfelves  oneiy  upon 
 their  Rock,  this  is  the  very  refining  of  their  faith* 
 by  thofe  Joffes  and  affli&ions  wherewith  they  are 
 exercifed  ;  they  that  learn  bodily  Exercifcs,  as  fen- 
 cing &c.  Arc  not  taught  by  fitting  ftilljand  hearing 
 Rules,  or  feeing  others  pra&ifc,  but  they  iearn  by 
 exercifing  themfelves.  The  way  to  profit  in  the  arc 
 of  believing  pr  comcing  to  this  fpirituali  a&ivity  of 
 faith,  is,  to  be  often  put  to  that  work,  in  the  diffi- 
 culteft  way,  to  make  up  all  wants  and  loiTes  in 
 Cod,  and  to  fweeteh  the  bittereft  griefs  with  his 
 loving  kindnefs. 
 
 Might  be  found  unto  pr&ift  and  hon$ur  and  glory  J 
 This  is  the  end  that  is  intended,  and  (hall  be  cer- 
 tainly obtain'd,  by  all  thefe  hot  trials.  Faith  fhall 
 come  through  them  all  and  J/jall  be  found  untopraiji. 
 &c.  An  unfkillfull  beholder  may  think  ftrange  to 
 fee  Gold  thrown  into  the  Qre,  and  left  there  fpr  a. 
 time,  but  he  that  puts  it  there  would  be  loath  to 
 lofe  it,  his  purpofe  is  to  make  fome  coftly  piece  of 
 work  of  it,  5  every  believer  gives  himfelf  to  Chrift, 
 and  he  undertake^  to  prefent  them  blamelefs  to  the 
 
 L  3  Father, 
 
<*5  ) 
 
 Father,  not  one  of  them  fhall  be  loft,  nor  one  dram 
 of  their  kith,  they  (hall  be  lound,  and  their  Faith 
 ihall  be  found  when  he  appears.  That  faith  chat  is 
 here  in  the  furnace  (Viall  be  then  made  «up  inro  a 
 Crown  of  pure  Gold,  it  Jball  U  found  unto  praife 
 and  hmour  and  Glory . 
 
 This  Praife,and  Honour 3and  Glory  may  be  refen'd 
 to  believers  rtieaitol'ves  according  to  the  ApoitJe  S. 
 Paul j  Ex^reflton  Rom.  2.  7.  or  toChrift  that  ap- 
 pears :  but  the  tw®  will  agree  well  together,  rhac  it 
 be  both  to  their  Pra!ife,and  to  the  Praife  of  Chrifts  for 
 certainly  tftlxhek  praife  and  giory^fhatl  terminate  tn 
 the  «GIory  of  their  Head  Chrift,  who  is  GodblefTed 
 tor  eyer,  they  have  each  their  Grown,  but  thi-ir 
 Honour  is,  to  caft  ohern  all  down  before  his  Throne. 
 He  'fhall  be  glorified  in  his  Saints  and  admired  in  them 
 that  believe.  Theyfhall  begloriousin  Him,and  there- 
 fore in  ail  their  glory  he  fhaH  be  glorified,  for  as 
 they  have  derived  their  glory  from  him>  it  fhall  al] 
 return  back  to  him  again. 
 
 At  the+ppearance  ofjtfvs  Chrifi  "]  This  denotes  the 
 Time  when  this  fliffllcotne  topafs.  ForChriftisfaith- 
 full  and  true,  he  hath  prpmifed  to  come  again,  and  to 
 judge  jhe  World  irrRightcoufnefs,and  he  will  come, 
 and  wili  not  tarry  >  heflball  JivdgeRighteoufly,in  that 
 day,  that  was  himfelf  ufirighteoufly  judged  here  on 
 Earth.  Tis  called  the  Revelation  $  all  other  things  fhall 
 be'Reyeaied  in  that.day,  thetnoft  hidden  things,  eood 
 »fidevHiMiV'aird,but8tiseminentlythcdayof  His  Re* 
 vdationjit  ftiafl  be  ty  his  Light,  by  the  brigbtnefsof 
 his  comingtfhat  all  other  things  fhall  be  reveal'd  but 
 he  himfelf  fhall  be  the  worrhicft  fight  of  atll :  All  eyes 
 ftaM  behold  Hrcn.  He  ihall  theu  glorbufly  appeaT  be- 
 fore 
 
(87). 
 
 fore  aiJ.  Men,  ai;d  Angela  and  iiiall  by  aillbe.  a£kna\o- 
 ledged  to  be  the  (on  of  Gad,. and  Judge  of  th&  Worid^ 
 Ibmc  thall  with  joy  know  hiai*  and  acknowledge. him 
 to  be  (o, others  to  their  Honour,  and  amazement 
 How  beautifcUl  (hall  he  be  to  thofe  that  Lcve  him  5 
 when  he  as  rhe  glorious  Head  (ball  appear  wkhhis 
 whole  body  myiticall  together  witahira  > 
 
 Then  the  Glory  and  Praife  ihac  all  the  Saints  fliall 
 be  honoured  with,  faall  recompense  fuljy  alJ  the 
 Scorns  and  Ignominies-,  and  Diitrefles  they'havennec 
 with  here.  And  they  flmil  thine  the  brighter  for 
 thetn.  Oh  !  if  we  GsuifieUr'd'-  oken  q£  th*c  foJemn 
 <Lay,.how  light  would*  w$  fet  by  the  opinions  of  Me% 
 and  ail  outward  hardiWps  that  can  befalfu*,  digeil: 
 difpraife  and  dtfhosour  here,  and  pafs  ffhrough  all 
 cheerfully,  providing  we  may  b«  than  found  in  him, 
 «and  fo  partakers  o£  Praifa  and  Qhr^  4*ul  Honour  in 
 that  chy  tffo  appearing. 
 
 , 
 
 Verfcs.  $>9. 
 
 8.  Wljomlxzvcittgnot  feenyyeeL&ye ;  i ft  whom 
 the  ym  fee  Hm  not^  yet  believing  ye  rejoyec^ 
 with  joy  mfptakahle  and  full  of  Ckry. 
 
 p.  Receive t ng  the  EnH  of  your  faith  even  the 
 .  Salvation  of  your  Souls. 
 
 ris  a  paradox  to  the  world  that  the  Apoflle.harfe 
 affetted,  that  there  is  a  Joy  that  can  fubfift  in 
 the  midftof  forrow  >  cherefors  he  infills  in  the  Cort- 
 
 fir  mat  ton 
 
(  88  ) 
 
 firmation  of  it>And  in  ail  thofc  words  proves  it  to  the 
 f ull>  yea,  with  advantage^that  the  Saints  have  not  only 
 fome  meafure  of  Joy  in  the  griefs  that  abound  upon 
 them  here,  but  excellent  and  eminent  Joy,  fuchas 
 makes  good  all  that  can  be  laid  of  it,  cannot  be  fpoke 
 too  much  of,  for  'tis  Vnjpedkable^noi  too  much  mag- 
 nified for  it  is  Glorious. 
 
 To  Evidence  the  truth  of  this,and  to  confirme.  Us 
 Brethren  in  the  experienced  knowledge  of  k,  he  ex- 
 preffes  here  more  particularly,  and  diftin&Iy  the 
 caufes  of  this  their  Joy  which  arc* 
 [  I.  The  0b]e8  or  Rafter  of  it.     i.  The  dpprehen- 
 fon  and  appropriation  of  that  ObjeS,  which  two  con- 
 Joyn'd  arc  the  entire  caufe  of  all  Rejoyceing. 
 •  The  Ob)e&  h  Jefus  Chrift,  verfe  8,  And  the  Salva- 
 tion purchafed  by  him  verfi  $.  For  thefe  two  cannot 
 be  fever 'd5  and  thefe  two  Vcrfes  that  fpeakof  them, 
 require  (  a*  is  evident  by  their  connexion)  tobecon- 
 iidercd  together      2.  The  apprehenfion  of  thefe,  I. 
 fet  forth  negatively,not  by  bodily  fight.     2.  Poficive- 
 ]y,  whereas  that  might  feem  to  abate  the  certainiy 
 and  livelinefs  of  their  Rejoyceing  that  'tis  of  things 
 they  had  not  feen>  nor  do  yet  fee,  that  is  abundantly 
 made  up  by  three  for  otic,  each  of  them  more  ex- 
 cellent then  the  meer  bodily  fight  of  Chrift  in  the 
 flefti,  which  many  had,  which  were  never  the  better 
 Jby't  >  the  three  are,  thofe  three  prime  Chriftian  Gra- 
 ces, Faith)  Love,  and  Hope :  The  two  former  16 
 tier.  8.  the  %d.  in  ver.  9.  Faith  in  Chrift  begetting 
 Love  to  him,  and  both  thefe  giving  affured  Hope  of 
 falvation  by  him,- making  it  ascertiantothem,  as  if  k 
 were  already  in  their  hand*  and  they  in  pofleffion  of 
 it*    And  from  al!  thofe  together  refults  this  Exulta* 
 
 tion 
 
tfon  ,   or  leaping  for  joy  ,  joy  unfpcak^blc  andfuB 
 rf  Glory. 
 
 This  is  that  one  thing  that  fo  much  concerns  us, 
 and  therefore  we  miftake  very  far,  and  forget  our 
 own  higheft  intereft  too  much  when  we  either  (peak 
 or  hear  of  it  (lightly,  and  apply  not  our  hearts  to  iti 
 What  is  it  that  all  bur  thoughts  and  endeavours  drive 
 at?      What  means  all  that  we  are  doing    in  the 
 Worlds  tho  we  take  feveral  wayes  to  it,  and  wrong 
 v  ayes  for  the  moft  part,   yea  fuch  waves  as  lead 
 Mb  to  it,  but  fet  us  further  off  from  it,   yet  that 
 Which  wd  all  feek  after  by  all  cur  labour  under  the 
 Sun,  is  fomething  that  may  be  matter  of  Content* 
 menr,   and  rejoycing  to  us  when  we  have  attam'd  ifj 
 now  here  it  is,  and  in  vain  is  it  fought  for  elfe*  , 
 where.     And  for  th'«  end  'tis  reprefented  to  you, 
 that  i: may  beyours,    if  ye  w;il  entertainit:    not 
 only  that  you  may  know  this  to  be  a  truth,  that  in 
 Jefus  Chrift  is  laid  up  true  Coniolation  and  Rejoycc- 
 ittg,  that  he  is  the  Magazine  and  Treafury  of  it>  but  „ 
 that  you  may  know  how  to  bring  him  home  intoi 
 ybur  hearts  and  lodge  him  therci  and  fo  to  have  the 
 fpriog  of  Joy  within  you. 
 
 That  which  gives  full  joy  to  the  Soul  muft  be 
 fomething  that  is  higher  and  better  then  it  felf,  in 
 a  word,  he  that  made  it,  can  only  make  it  glad  aftet 
 this  manner,  with  nnfpeak*Lle  and  glorious  joy ,  but 
 the  Soul  remaining  guilty  of  Rebellion  againft  him* 
 and  unreconeird,  cannot  behold  him,  but  as  an  Eae- 
 niy,  any  belief  that  it  can  have  of  him  while  'tis  in 
 that  pofture,  is  not  fuch  as  can  fetch  Love>  and 
 Hope,K  and  fo  Ryoyeing  :  but  fuch  as  the  Faith  of  de- 
 vils produceth,  only  begetting  terrour  and  tfem-: 
 
 M  bling 
 
Lling,  but  the  light  of  his  Countenance  fhining  in  the 
 face  of  his  Son  the  Mediator,  glads  the  heart  :  and 
 'tis  the  looking  upon  him  fo5  that  caufeth  the  foul 
 to  Believe^  and  Love,  and  Hope,  and  Re Joyce*  There- 
 fore the  Apoftle,  Eph.7*  Id  his  defcriptionof  the 
 eftate  of  the  Gentiles  before  Chrift  was  preach'd  to 
 them,  joynes  thefe  together,  without  chrifi,  that 
 was  the  caufe  of  all  the  reft  •,  therefore  without 
 comfort  in  the  Promifes,  without  Hope  and  without 
 Cod  in  the  world  ;  So  he  is  here  by  our  Apoftle  ex- 
 preft,  as  the  objeft.  In  all  thefe  therefore  he  is  the 
 matter  of  our  joy,  becaufeour  Faith,  and  Love,  and 
 Hope  of  Salvation, 
 
 The  Apoftle  writing  to  thediiperfed  Jevves  many 
 ef  whom  had  not  known  nor  feen  Chrift  in  the  flefh, 
 commends  their  Love  and  Faith,  for  this  reafon,that 
 it  did  not  depend  upon  bodily  fight*  but  waspure^and 
 fpiritual,and  made  them  of  the  number  of  thofe3  that 
 our  Saviour  himfelfe  pronounces  blejjed,  r*he  have 
 not  feen  and  yet  believe.  You  favv  him  not  when  he 
 dwelt  arnongft  Men,  and  walked  to  and  fro  Preach* 
 ing,  and  working  Miracles,  Many  ofthofethat  did 
 *hen  hear  and  fee  him  believed  not,  yea  they 
 fcofPd,  and  hated,  and  perfecuted  him,  and  in  the 
 end  Crucified  him,  you  that  have  feen  none  of  all 
 thofe  things  yet  having  heard  the  Golpel  that  de- 
 clares him,  yon  have  believed. 
 
 Thus  Qbfervei  the  working,  or  not  working  of 
 Faith,  doth  not  depend  upon  the  difference  of  the 
 external  Miniftry  and  gifts  of  Men  ;  for  what  greater 
 difference  can  there  be  that  way,  than  betwixt  the 
 Mafter,  and  the  Servants,  betwixt  the  great  Prophet 
 hirnfelf*   and  his  weak  finful  Meflengers*  and  yet 
 
 many 
 
( *I ) 
 
 many  of  rhofe  that  faw,  and  heard  htm  in  Perfon, 
 were  not  converted,  believ'd  not  in  him,  and  thou- 
 lands  that  never  faw  him,  were  converted  by  his  A- 
 poftles,  and  as  it  feems,  even  fome  of  thofe  that 
 were  fome  way  acceflbry  to  his  death,  yet  were 
 brought  to  Repentance  by  this  fame  Apoftles  Ser- 
 mon.    A&.   2. 
 
 Learn  then  to  look  above  the  outward  Minifhy 
 and  any  difference  that  in  Gods  difpenfation  can  be 
 there,  and  know,  that  if  JefusChrift  himfclfwereon 
 Earth,  and  now  Preaching  amongft  us,  yet  might 
 his  incomparable  words  be  unprofitable  to  us,  not 
 being  mix'd  with  faith  in  the  hearers.  But  where 
 that  is,  the  meaneft  defpifable  conveyance  of  his 
 Meflage  received  with  humility,  and  affe&ion  will 
 workbltfTedEfTeas. 
 
 Whom  not  feeing*  jet  btlieveing\  Faith  elevates  the 
 Soul  not  only  above  fenfe,  and  fenfible  things  ;  but 
 above Reafon  it  felfe,  as  reafon  corre&s  the  Errours 
 that  fenfe  might  occafion  >  So  fupernatural  Faith  cor- 
 teds  the  Errours  of  natural  Reafon,  judging  ac- 
 cording to  Senfe. 
 
 The^Sun  feems  lets  then  the  wheel  of  a  Chariot : 
 but  Reafon  teaches  the  Fhtlofopher,  that  'tis  much 
 bigger  then  the  whole  Earth,  and  the  caufc  why  it 
 feems  fo  little  is,  its  great  diftance* 
 
 The  Naturally  wife  man,  is  as  far  deceivd  by  this 
 carnal  Reafon  in  hi*  eftimate  of  Jefus  ChrifttheSun 
 ofRighteoufnefs,  and  the  caufe  is  the  fame,  his  great 
 diftance  from  him,  as  the  Pfalmift  fpeaks  of  the  wick- 
 ed, rfal.  io.  5.  7hy  'judgements  are  far  above  out  of 
 iis  Hgbt.  He  accounts  Chrift,  and  his  Glory  a  fmal- 
 !er 'matter  then  his  own  Gain,  Honeys  or  Pleafure 
 
 M  3  for 
 
ibr  thefe  nre  near  him,  and  he  fees  their  quantity 
 to  the  full,  and  counts  them  bigger,  yea  far  mora 
 worth  then  they  arc  indeed,  bur  the  Apoftle  St.  ?tn\ 
 and  all  they  that  are  enlightened  by  the  fame  Spirit, 
 'they  know  by  Faith,  which  is  divine  Realbn,that  the 
 -Excellency  of  Jcius  Chrift  far  furpalles  the  worth  of 
 the  wholt  Earth,   and  all  things  earthly.  Phil.  3.7,8. 
 
 To  give  a  right  a  (Tent  to  the  Gofpel  of  Chrift  ;g 
 Impoftible,  without  divine  and  Caving  Faith  infufed 
 in  the  Soul,  to  believe  that  the  Eternal  Son  or  Go  J 
 cloath:d  himfelfe  with  humane  flofh,  and  dwelt  2- 
 mongft  Men  in  a  Tabernacle  like  theirs,  and  foifer* 
 ed  death  in  the  flefh,  that  he  who  was  Lord  of 
 Life,  hath  freed  us  from  the  fentence  of  Etervl 
 Death,  that  he  broke  the  bars  and  chains  of  Death, 
 arid  rofe  again,  that  he  went  up  into  Heaven,  and 
 thereat  the  Fathers  right  hand  fits  in  our  flefli,  and 
 that  glorified  above  the  Angelr.  This  is  the  great 
 Miftcry  of  Godlinefs.  And  apart  of  this  Miftery 
 ^5,  that  he  *r  Believed  en  in  the  world.  1  Tim.%t\6* 
 This  Natural  Men  mav  difcourfe  of,  and  that  very 
 knowingly,and  give  a  kind  ofnaturalCredit  to*t,as  I  3 
 a  Hiftory  that  may  be  true  5  bnt  firmly  to  believe^hat 
 there  is  divine  truth  in  all  thefe  things,  andtto  have  a 
 perftv:<fion  of  it  ftrongerthen  of  the  very  things  we 
 fee  with  ouv  eyes,  fuch  an  affent  as  this,  is  the  pe- 
 culiar work  of  the  fpirit  of  God,  and  is  certainly  favr 
 ing  Faith. 
 
 The  Soul  that  fo  believes,  cannot  chufe  but  Love, 
 
 •  'tis  commonly  true,  the  Eye  is  the  ordinary  door  by 
 
 which   Love   enters  into  the  Soul,  and  it  is  true  in 
 
 this  Lqxcj  though  us  denied  cf  the  Eye  of  fenfe 
 
 1  vet 
 
(*3  > 
 
 y«t  (you  fee)  'tis  afcrib'd  to  the  Eye  of  Faith.  f/5^/5 
 jou  hdve  notfeen  him  yon  Love  him9  becauje  you  be* 
 licve.    Which  is  to  fee  him  fpiritually,   Faith  indeed 
 is  diftinguifh'd  from  that  VtiioD  that  is  in  Glory:  but 
 jt  is  the  Vifion  of  the  Kingdom  of  Grace,  'tis  the 
 £ye  of  the  New  Creature,  that  quickfighted  Eye, 
 that  pierces  all  the  Vifible  Heavens,  and  fees  above 
 fhem,  that  look$  to  things  that  are  notfeen.  2  Cor* 
 4.  1 8.     And  k  the  evidence  of  things  notfeen  Heb.  1 1. 
 1.  that  fees  him  that  is  invifibtey  t/.  27.  Tispoffible 
 that  one  may  be  much  Lov'd   upon  the  report  of 
 their  worth,   and  Venues,  and  upon  a  Pifture  of 
 them  lively  drawn  before  fight  of  the  party  fo  com- 
 mended, and  reprefented,  but  certainly  when  they 
 are  feen,  and  found   anfwerable  to  the  former,  it 
 ra'tfes  the  Affedion  that  it  firft  begun,  to  a  far  greater 
 height.  We  have  the  report  of  the  perfections  of }  efus 
 Chrift  in  the  Gofpel,y  ea,fo  clear  a  defcription  of  him, 
 that  it  gives  a  pifture  ofhira^  and  that  together  \\  ith 
 the  Sacraments,  aretheonly  lawful,and  the  only  live- 
 ly pictures  of  our  Saviour-  GM/.3, 1 .  Now  this  Report 
 Faith  believes  and  beholds  this  pi&ure,  and  fo  lets 
 in  the  Love  of  Chrift  to  the  Soul  .•    but  further 
 it  gives  a    particular  experimental  knowledge  of 
 Chrift,  and  acquaintance  with  him.     k  caufcs  the 
 Soul  find  all  that  is  fpokenof  him  in  the  Word,  and 
 his  beauty  there  reprefented,  to  be  abundantly  true, 
 makes  it  really  tafte  of  his  fweetnefs,  and  by  that 
 poffeffesthe  heart  more  ftrongly  with  his  Love,  per- 
 fwading  it  of  the  truth  of  thole  things,  not  by  rea- 
 fons,  and  arguments  5  but  by  an  Inexpreffible  kind 
 'of  Evidence,   that  they  only  know  that  have  it. 
 Faith  peyfvyades  »  Chriftian  uffhefc  two  things, 
 
 thac 
 
The  latter  it  doth  by 
 which  makes  him  our 
 
 (P4) 
 
 t hat  the  Fhifofipher  gives  as  the  caufesofall  Love* 
 Eeauty  ,  and  Vropritty,  the  Lovelineft  of  Chrift  in 
 himfelf,  and  our  intcreft  in  him. 
 
 The  foTmer  it  eff  ftuars  not  only  by  the  firft  ap- 
 prehending, and  believing  of  thofe  his  Excellencies 
 and  Beauty,  but  by  frequent  beholding  of  him,  and 
 Eyeing  him  in  whom  all  perfe&ion  dwells,  and  looks 
 16  ofc  on  htm,  til!  It  fets  the  very  Imprc  ffion  of  his 
 Image  (as  it  were)  upon  the  Soul  that  it  can  never 
 be  blotted  out ,  and  forgot. 
 that  particular  Uniting  Aft, 
 God  and  our  Saviour. 
 •  Te  Love']  The  diftindions  that  <ome  make  of 
 love,  need  not  be  taken  as  of  differing  kinds.,  but 
 different  a  clings  of  the  fame  Love,  by  which  we 
 may  try  our  to  much  pretended  Love  of  Chrift, 
 which  in  truth  is  fo  rarely  found.  There  will  then 
 be  in  this  Love,  if  it  be  right,  thefe  three  qualities, 
 Goodwill^    Delight^  and  Deffre. 
 
 i.  Goodwill**  earned:  wiQiihg.,  and  (as  we enn)  pro- 
 moting Gods  Glory,  and  ftirring  up  others  (o  to 
 <io.  They  that  fcek  more  their  own  things  then  the 
 things  of  Jefus  Chrift,  more  their  own  Praife,  and 
 Eftccra  then  His,  are  Grangers  to  this  divine  Lave- 
 For  itfeekj  not  her  own  things.  This  bitter  Root 
 of  felf-love,  is  moft  hard  to  pluck  up:  thisftrong- 
 cftand  fvveeteft  Love  of  Chrift  alone  doth  it  actu- 
 ally, though  gradually.  This  Love  makes  the  Soul 
 auhe  lower  Heaven,,  tbw  in  its  own  motion,  moft 
 iWift  in  the  motion  of  that  firft  that  wheels  it  about: 
 fa  the  higher  degree  of  Love,  the  more  fwift.  It  Loves 
 the  hardeft  taiks,  And  greateft  difficulties,  where 
 il  may  perform  God  fervice,  cither  in  ..doing,  or 
 
(P«(0 
 
 in  fuflfcring  for  him.  It  *r  Jtrong  as  ete*th  i  and 
 m&ny  waters  cannot  quench  it.  The  greater  the 
 task  is,  the  more  real  is  the  teftimony  ,  and  ex> 
 predion  of  Love,  and  therefore  the  more  accepts 
 ble  to  God, 
 
 2.  There  is  in  true  Love,  a  complacency,  and 
 de  igfaf  inGod.     A  Conformity  to  his  will,    Loving 
 what  he  Loves,    and  ftudious  of  his  will,  everfeek- 
 ipg  to  know  more  clearly,  what  it  is  that  is  rnoft 
 plfafmgto  him,  contracting  a  likenefsto  God  in  all 
 his  anions,  fay  converting  with  him,  frequent  con- 
 templating  of  God,  and  looking  on  his  beauty  sis 
 the  Eye  lets  in  this  AffeiHon,  fo  it  ferves  it  conftant* 
 ly,  and  readily  looks  that  way  that  Love  dire&sit, 
 thus  the  foul  thatispofleflT'd  with  this  Loveof  Jefus 
 Chrifl:  hath  its  eye  much  upon  him,   thinks  oftetl 
 on  his  former  iufferings  ,  and  prefent  Gloty ,   the 
 more  it  lookes  uponChriftj  the  more  it  loves,  and 
 ftill  the  more  it  loves,   thfe  more  it  delights  to  look 
 upon  him. 
 
 3.  There  is  in  true  Love  a  Defire,  for  'tis  but 
 fmall  beginnings,  and  taftes  of  his  GoodneG  that 
 the  foul  hath  here,  therefore  'tis  ftill  looking  out 
 and  longing  for  the  day  of  Marriage,  the  timeis  fad 
 and  wearifome,  and  ieems  much  longer  then  it  is3 
 while  'tis  deteind  here.  /  dejire  to  be  dijjolved  (Taith 
 St.  ?*uV)  and  to  be  with  chriji. 
 
 God  is  the  Sum  of  all  things  lovely,  thus  excel- 
 lently Greg.  Nazlun  exprefleth  himfelf  Orat,  r.   cIf 
 
 *  I  have  any  Pofleffions,  Health,   Credit,   Learn* 
 €  ing  this  is  all  the  contentment  I  have  of  them,  thac 
 
 *  I  have  fomewhat,  I  may  defpife  forChrift^  who 
 
 *  is  tot**  dejidet4bilh,  &  tm&  dejtderabtU,     And 
 
this  LoVe  is  the  Kim  of  all  he  requites  of  us,  'tis  thac 
 which  make*  all  our  meaneft  Services  acceptable, 
 and  without  which)  all  we  offer  to  him  is  diftafteful. 
 God  doth  not  only  deferve  our  Love  by  hismatch- 
 lcfs  Excellency,  and  Beauty  :  but  by  his  Matchlef; 
 Love  to  us,  and  that  is  the  ftrdngeft  Loadftone  of 
 Love,  he  hath  loved  we,  faith  the  Apoftle,  Gal.i. 
 20.  How  appears  that?  in  no  left  then  this,  he 
 hith  given  him felf for  tne.  Certainly  then,  there  i* 
 00  other  Chara&er  of  our  Love  then  this,  to  give 
 our  felves  to  him,  that  hath  (b  loved  us>  aud  giv- 
 en himfelf  for  us. 
 
 This  affe&ion  muft  be  bellowed  fomewhere, 
 there  is  no  Man  but  hath  feme  prime  choyce,  fome- 
 what  that  is  the  predominant  delight  of  his  foul, 
 will  it  not  then  be  our  wifdom  to  make  the  wor- 
 ehieft  choyce  ?  feeing  it  is  offered  us,  and  is  ex- 
 tream  folly  to  rejeft  it. 
 
 Grace  doth  not  pluck  up  by  the  roots  and  whol- 
 ly deftroy  the  natural  paflions  of  the  mind,  becaufc 
 they  are  diftempered  by  fin/  that  were  an  extreme 
 remedy,  toCure  by  killing,  and  heal  by  cutting  off,' 
 00,  but  it  correfts  the  difteraper  in  thetfb  it  dries 
 not  up  this  main  ftream  of  Love,  but  purifies  it 
 from  the  Mud  it  is  full  of  in  its  wrong  Courfe, 
 or  calls  it  to  its  Right  Channel  by  which  it 
 may  run  into  Happineft,  and  empty  it  felfeinto 
 the  Ocean  of  goodueft.  The  Holy  Spirit  turns 
 che  love  of  the  foul  towards  God  in  Chrift  ;  for 
 in  that  way  only  can  it  apprehend  his  Love$  fo  then 
 Jefus  Chrift  is  the  firft  ObjeS  of  this  divine  Love, 
 he  is  Medium,  unionn*  through  whom  God  conveys 
 the  fenfe  of  his  Love  to  the* foal,  and  receives  back 
 U$  Love  to  him,  And 
 
(97  ) 
 
 And  if  we  willconfiJer  his  incomparable  Beauty,. 
 v?c  may  look  on  it  in  the  holy  Scriptures,  particul- 
 arly in  shat  divine  fong  of  Loves,  Wherein  Solomon 
 borrowesall  the  beauties  of  the  Creatures,  dips  his 
 penail  in  all  their  fcvcrall  Excellencies,  to  fee  him 
 iorth  unto  us>  who- is  the  chief  of  ten  Thoufands* 
 There  is  vn  infeparable  intermixture  of  Love  with 
 Belief^and  a  pious  Affe&ion5rcceiving  divine  Truth,fo 
 that  in  effeft,  as  we  difiinguifh  them,  they  are  mu'cu<- 
 ally  ftrengthened  the  one  by  the  other,  and  <b  though 
 it  feem  a  Circle,    'tis  a  divine  one*  and.  falls  not  un- 
 der cenfure  of  the  School's  Pedantry.     If  yon  ask 
 how  fhali  1  do  to  Love  }  I  Anfwcr,  Believe.     If  you 
 ask  how  fhall  I  believe  >  I  Anfwer,  Love.     Although 
 the  Exprcflions  to  a  carnall  mind   are   altogether 
 unfavoury  ,  by  grofs  miftaking    them  ,  yec   to    a 
 Soul  taught  to  Read  and  Hear  them  by  any  meafure . 
 cfthac  fame  Spirit  of  love,  wherewith  they  were 
 penn'd,  they  are  lull  of  heavenly  and  unutterable 
 fweetnifs. 
 
 Many  Directions,  and  means  of  begetting  and  in* 
 crcafuig  this  Love  of  Chrift  may  be  here  offered  i 
 but  they  that  delight  in  number  may  multiply  them* 
 buc  fure  this  One,  will  Comprehend  the  greateft,and 
 beftpart,  if  not  all  of  them.      Belkv  ^  arrdvou  J!jatl 
 Lcvc ,  Believe  much^  and  you  f)all  Love  much->  labouf 
 for  thong,  and  deep  perfualionsof  the  glorious  things 
 that  are  fpoken  of  Ghriffc,  and  this  will  command 
 Love.     Certainly  did  Men  indeed  believe  his  worth 
 they  would  accordingly  Love  him}  lor  the  Reafon- 
 able  Creature,  cannot  but  affed  that  iriaft,  which  it 
 fiimly  believes  to  be  worthy  of  affc&ion,    O  this 
 mi/chief  oi  Unbelief,  is  that  which  make?  the  heart 
 
 N  '    cold, 
 
(  P8  ) 
 
 coJd,  and  dead  towards  God.  Seek  then  to  believe 
 Clnifts  Excellency  in  himfelfe,  and  his  Love  to  us, 
 and  our  intereft  Id  hirrij  and  this  will  kindle  fuch  a 
 fire  in  the  hearr,  as  will  make  ir  afcend  in  a  Sacrifice 
 of  Love  to  him. 
 
 Many  Signers  likewife  of  this  fcove  may  be  multi- 
 plied ,  according  to  the  many  fruits,  and  workings  of 
 it  hjohi  in  tWhl  all,  it  kit  is  its  own  mod  infallible 
 Evidence.  Wnen  the  foul  finds  that  all  its  Obedi- 
 enr  c,  and  endeavour  to  keep  the  Commands  of  Je- 
 fus  Chrift-  which  himfelf  makes  its  Chara&ei,  do 
 flow  from  Lovc,then  ic  is  true  and  fincerc :  For  do,  or 
 fuffer  what  you  will,  withour  Love,  all  paffes  for  no- 
 thing. All  are  Gyphers  without  ir,  they  fignific 
 not  King.  j.  Cor.    13. 
 
 This  is  the  Mcffage  of  the  Gofpcll,  and  that  which 
 the  Miniftry  aimes  at,  and  therefore  the  Miniftcrs 
 ought  to  be  Suitors,  not  for  themfelves,  but  for  Chrift 
 to  Efpoufe  fouls  to  him,  and  to  bring  in  many  hearts 
 to  Love  him.  And  certainly  this  is  the  moft  com- 
 pendious way  to  pcrfwade  to  all  other  Chriftian 
 duties,  this  is  to  convcrfe  with  Jefus  Chrift  •,  and 
 therefore  where  his  Love  is,  no  other  incentive  will- 
 be  needful!.  For  Love  delights  in  the  prefence  and 
 converfe  of  the  party  Loved,  If  we  are  to  peffveade 
 to  duties  of  the  fecond  Table*  the  fumme  of  thofc 
 is  Love  to  our  Brethren  refulting  from  the  Love 
 Chrift,  which  diffufeth  fuch  a  fwcetnefs  into  the 
 fcul  that  its  all  Love,  and  mceknefs,  and  Gentkncfe 
 and  long  fuffcring.  5 
 
 If  times  be  for  fuffcring,  Love  will  make  the  foul'" 
 not  onely  bear,  but  welcome  the  bictcrcftaftk#i; 
 of  life, and  the  bardtfl  kiuds  of  death  for  his  fake. 
 
 In 
 
(99) 
 
 In  a  word,  there  is  in  Love  a  fweet  confirainr,  oi 
 
 tying  of  the  heart  to  all  Obedience5and  Duty. 
 '  The  Love  of  Cod  is  requifite  in  Minilters,  for  their 
 preaching  of  the  word,  fo  our  Saviour  to  St.  Peter. 
 John,2  i.i  f.Petcr  loveji  thou  me  ?  then  feed  my  lambs. 
 It  is  requiiitc  for  the  people  that  they  receive  the 
 Truth  in  the  Love  of  it, and  that  Chrift  preacu'd  be 
 Entcrtaitfd  in  the  foul;,  and  Emlrac'd  by  Faith,  and 
 Love- 
 
 You  that  have  made  choyce  of  Chrift  for  your 
 Love,  let  not  your  hearts  flip  our,  to  renew  your 
 wonted  bife  familiarity  with  Sin.  For  that  will 
 bring  nevv  bittcrnefs  to  your  fouls  and  at  leaft  for 
 fome  time  will  deprive  you  of  the  fenfible  favour 
 of  your  beloved  Jcfus,  delight  alwayes  in  God,  and 
 give  him  your  whole  heart  •  for  he  defcrves  it  all, 
 and  is  a  fatisfying  good  ro  it^  the  largeft  heart  is  all 
 of  it  tooftrait  for  the  riches  of  confofation  that  he 
 brings  with  him,  feck  to  Increafe  in  this  Love  >  for 
 tho  its  at  firft  weak,  yet  Labour  to  find  ic  daily  rife 
 higher,  and  burn  hotter,  and  clearer,  and  confume 
 the  drofs  of  Earthly  defires. 
 
 Receiving  the  end  of  your  Faith>  ~  Although  rhe 
 foul  that  Believes,  and  Loves,  is  put  in  prefent  poi* 
 icflionof  God3  as  far  as  it  is  Capable,  in  its  fojourn- 
 ing  here  :  yet  it  defires  a  full  Enjoyment  ;  which 
 ft  cannot  attain  to,  without  Removing  hence,  while 
 vec  are  prefent  in  the  hody^  tee  are  abfent  from  the 
 Lordjaith  the  Apoftlc.  And  becaufe  they  are  affur'd 
 of  that  happy  Exchange,  that  being  united^  and 
 freed  of  this  body,  they  (hall  be  prefent  with  rho 
 Lord,  and  that  having  his  own  word  for't,  that  W&ere 
 he  ff}  thyjfj.il!  he  *{fi  :  this  begets  fuch  an  allured 
 
 N  %  Hope 
 
(    ioo  ) 
 
 Hope,  as  bears  the  name  of  poffeflion.     Therefore 
 its  faid  here  Recctveing  the  end  of  your  faith* 
 
 This  Receipting  like-wife  flows  from  Faith.     Faith 
 
 apprehen  Js  the  prcicnt  Truth  of  the  divine  Promifes, 
 
 and  fomikcs  the  things  to  come,  prcfenc  ^  and   Hope 
 
 looks  ouc  co  their   aftei   Accomplifhment,  which  if 
 
 rhe  promifes    be  true,  as   Faith   averts,  then  Hope 
 
 hath  good  reafon  firmly  to  expect  ir*     This  defire, 
 
 and  Hope  are  the  very  wheels  of  the  Soul  that  carry 
 
 it  on,  and  Faith   the  common  Axis  on  which  they 
 
 reft. 
 
 In  the  words  there  are  two  things.  1.  The  gjod 
 hoped  for  in  Chnir,  io  JkJieved  on,  and  Loved.  2. 
 The  affuredneft  of  the  Hope  it'  fclfe,  }ca  as  lure  as 
 if  it  wert  already  accompliflud.  As  for  the  good 
 hoped  for  it  confifts.  i.  In  the  nature  of  ir  Vi^ 
 The  Salvation  vf  their  Soul.  2.  in  a  Relative  Pro- 
 perty of  it,  the  End  cf  their  Faith. 
 
 The  nature  of  it  is^Salvation^nd  Saltation  of  the 
 fcul>\t  imports  full  deliverance  from  all  (kind  of  mi- 
 /ery  ,and  the  iafe  pofft  ffion  of  perfect  happinefs,  when 
 the  foul  fhall  be  out  of  the  reach  of  a)I  Adverfaries, 
 and  adverfe  Accidents,  no  more  fubje&ed  ro  thofe 
 Evils  that  are  its  own  properly,  namely  the  Confci-. 
 ence  of  Sin,  and  fear  of  Wrath,  and  fad  Deft  ctions. 
 nor  yet  fubjiet  tc  thofe  other  Evils  it  endur'd  by 
 Society  with  the  body,outward  diflrtffes,  and  AfHn 
 ction,  Perfections,  Poverty,  difeafes  &c. 
 
 'Tis  call'd  salvation  of  the  foul,  not  excluding  the 
 body  from  the  fociety  of  that  Glory,  when  it  VhaJl 
 be  raifd  and  reunited  to  the  Soul  1  but  becaufe  the 
 foii  is  of  it  felf  an  Immortal]  fubflanee,  and  both 
 the  more  Noble  part  of  Man,  and  the  prime  fub* 
 
 jeft 
 
(loi.) 
 
 je&  both  of  Grace  and  gloryvaud  bccaufe  it  arrive? 
 firit  at  that  bicffednefs,  and  for  a  time  leaves  the, 
 body  in  the  duft  to  do  homage  to  its  Originall  >  there- 
 fore it  is  only  named  here  :  but  Jefus  is  the  Saviour 
 of  the  body  too,  and  he  fhall  at  his  coming,  change 
 our  vile  bodies,  and  make  them  like  hfe  glorious 
 body. 
 
 The  End,  ]  End,  or  Reward,  for  it  is  both.  Ic$ 
 the  End,  either  at  which  Faith  a!mes,or  wherein  it 
 Ceafeth  5  its  the  Reward,  not  of  their  Works*  nor 
 of  Faith,as  a  work  deserving  k3  but  as  the  Condiiion 
 of  the  New  Covenatit?  which  God  according  to  the 
 tcnour  of  that  Covenant  firft  works  in  his  own5and 
 then  Rewards,  as  if  it  weie  their  work.  And  this 
 SaJvation,  or  Fruition  of  Chrifl',  is  the  proper  Re- 
 ward of  faith,  which  Believes  in  him  unieen,  and  (o 
 obtains  that  happy  fight,  'tis  the  proper  work  of 
 faith  to  believe  what  thou  feeft  not,  and  the  Reward 
 of  fa:th,  to  fee  what  chou  haft  believed. 
 
 Tnis  is  the  Certainty  of  their  Hope,  that  'tis  as 
 if  they  had  already  receiv'd  it,  if  the  promife  of 
 GoJ^and  the  merit  of  Chrifl:  hold  good  ♦  then  they 
 that  believe  in  him?  and  Love  him,  are  made  fure  to 
 fafvauon.  The  promifes  of  Gjd  in  Chrift  are  nox 
 yea  and  nay  :  bur  they  are  in  him  yea,  and  in  him 
 Amen  •  fooncr  may  the  Rivers  run  back-ward,  and 
 the  courfe  of  the  Heavens  change,  and  the  frame  of 
 nature  be  diffolv'd,  then  any  ore  foul  that  is  united 
 to  Jcfus  Chrift  by  Faith  and  Love  can  be  fever'd 
 from  him,  And  fo  fall  fhortof  falvation  hoped  for 
 \\\  him  ;  and  this  is  the  matter  of  their  rcjoycing. 
 
 Te  Rejcyoe   with  Joy  unfyea /{able.   ]]   The  natural  I 
 Man  (  fayes  chc  Apoftle  )   rcmyeth  not  things  of 
 N  3  God, 
 
(  ,G2  ) 
 
 God,  for  they  arc  foofiftmefs  unto  him,  and  he  adds 
 ihc  Reafon  why  he  cannot  know  therm /or  they  arc 
 fpirituaUy  difctrnd,  he  hath  none  of  that  faculty  by 
 which  tney  arc 'difccrn'd3  there  is  a  vaii  difpropor- 
 tion  betwixt  thofc  things,  and  Natures  higheft  Ca- 
 pacity, it  cannot  work  beyond  its  Sphere.  Speak 
 to  the  Natural]  Man  of  the  muter  of  .Spiritual!  ■ 
 grief,  the  fenfe  of  Guikinefs,  and  the  Apprchenliou 
 of  Gods  difpleafurc,  or  the  hiding  of  his  favour,  and 
 the  Light  of  his  countenance  from  the  foul,  thefe 
 things  (Urrenoc  him,  he  knows  not  what  they  mean  , 
 Speak  to  him  again  of  tht  Peace  of  Cdnfcicnce,and 
 fenfe  of  Gods  Love,  and  the  Joy  that  arifes  hence, 
 He  is  no  lefs  ftrangcr  to  that  :•  As  our  Saviour  fpeaks, 
 mourn  to  him  and  he  laments  not^  pipe  to  him  and 
 he  dances  not^  Mat,,  t 1.  but  as  it  there  follows,  there 
 is  a  wifdom  in  thofe  things  though  they  feem  Folly, 
 and  Non-fenfe  co  the  foohfh  world,  and  this  wifdom 
 is  jujiified  of  her  own  Children* 
 
 Having  fa  id  fomewhat  allrcady  of  the  Caufesof 
 this  fpirituall  Joy,  the  Apoftle  /peaks  of  here.  It 
 remains  now,  that  we  confider  thofe  two  things  I. 
 How  Joy  arifeth  from  thofc  Caufes.  2.  the~Ex- 
 ccjlcncy  of  this  Joy  as  sns  here  cxprdTd. 
 
 There  is  here  afollid  fufificient  Good,  and  the  heart 
 made  fure  of  it,  being  pirtly  put  in  prefenc  poflfc- 
 ifion  of  it,  and  in  a  mod  certain  Hope  of  all  the  reft. 
 And  what  can  be  more  required  to  make  ic  joyfull  ? 
 "jefus  Chrift  the  treafurc  ot  all  bleffings  received, 
 and  united  to  the  foul  by  Faith  and  Love  and  Hope* 
 Is  not  Chrift  the  Light  and  Joy  of  the  Nations  ? 
 fucn  a  light  as  Abraham  at  the  diftancc  of  many 
 p%  of  more  then  two  thoufand  years5  yet  jaw  by 
 
 faith, 
 
( m ) 
 
 faith,  and  feeing  Rcjoyced .  Bcfides  this  bnghtnd s 
 that  make?,  light  a  joyfull  objedl,  Light  is  ofcen  in 
 Scripture  put  for  Joy.  Chrift  this  Light  brings 
 Salvation  with  him,Hcis  the  Sun  of  Righteoufiefs 9and 
 there  is  healing  under  his  WHfgsy  \  1  bring  JOUj  feirf 
 the  Angel,.  £<W  tydings  of  great  Joy6  that  JlhiU  be 
 \o  al/peofk  And  their  .Song  hath  in  it  the  matter 
 of  that  )oy,  Glory  to  God  in  the  Higheft,  peace  on 
 Earth,  and  good  will  toward  Men. 
 
 But  to  the  end  we  may  Rejoyce  in  Chri(t,  we  mud 
 find  him  ours,  othcrvvife  tfcc  more  Excellent  hq  is? 
 the  more  Caufe  hacii  the  heart  to  be  fad^  vyhile  it 
 hath  no  portion  in  him  :  my  ftiut  hath  Reyoyced 
 ( .faitti  the  Blefled  Virgin  )  in  God  my  Saviour. 
 
 Thus  i.  Joh.  i,  3,  Having;  fpoken  of  our  Com- 
 munion with  Chrifti    lie  adds  tbefe  things  I  wtiti 
 that  your  Joy  may  be  fn// k    Faith  worketh  this  Joy 
 by  uniteifcg,  the  $oui  to  Chrift,   and  applying  his 
 mcrites,  and  from  that  application  arifes  the  par* 
 don  of  un,  and  fo  that  load  of  mifery  which  was  the 
 great  Cauie  of  Sorrow*  is  removed*  and  fo  foon  as 
 the  Soul  find?  ic  felfe  Jighthed,  and  unloaded  of  thac 
 burden  that  was  .finking  it  to  Hell,  it. cannot  chufc 
 but  leap  for  Joy  in  the  Eafe,  and  Refrefhmenr  it 
 finds.     Therefore  that  Pfalm  that  David  begins  with 
 the  dodrine  of  the  Pardon  of  Stn^he  Ends  it  with  ait 
 Exhortation  to  Re)oyceing.     Blejjed  is  the  Man  whofe 
 tr  anfgrejjion  is  forgiven  whofe  &n  k  covered,  Vfal.^%* 
 1  .TiiUS  he  begins,  but  he  ends  verf,  \  1.    Be  glad  in 
 the .  Lord,  and  Rejoyce  ye  Righteous,  and  ftout  for 
 joy  all  ye  that  are  upright  in  heart.     S.  Peter  fpeaks- 
 to  his  hearers  of  the  Remiflion  of  fins.     A3,  2,  98- 
 and  z*r/e  4 t..'tis    added*  they  received  his  words 
 
(  :io'4  ) 
 Gladly,  and  our  Saviour  joynes  thcfe  two  together j 
 be  of  good  Comfort  thy  fins  are  forgtvtn  thee-  \  fhui 
 Ifiiah,  6  is  I.  Good  tidings  of  Liberty  to  Capavcs 
 is  proclaimed,  and  a  notable  change  there  is  of  their 
 Eftate  Who  wourn  in  Ziony  Giving  them  beauty  foi 
 afies*  the  Oylj  of  joy  for  mournings  and  the  garment 
 of  praife  for  the  Spirit  of  Heavinefs.  Think  with 
 what  fay  the  longimprifon'd  debrer  drown'd  in  debt 
 receives  a  full  Discharge,  and  his  Liberty;  or  a  con* 
 detuned  Malefactor  the  news  of  his  Pardon,  and  this 
 will  force whac  referable  ir ;  but  yet  fall  farfliort  of 
 the  joy  that  Faith  brings,  by  bringing  Ghrift  to  the 
 Sou],  and  fo  forgivenefs  of  iins  in  hftnj 
 
 But  this  is  not  all.  This  Believing  Soul,  is  noc 
 only  a  debter  acquitted,  and  fee  free,  but'EnricluJ 
 fcefides,  with  a  new  and  great  Eftate,  not  onely  a 
 pardon  d  Malefactor  5  buc  withall  highiv  preferr'd 
 and  advanced  to  honour,  having'  a  Right  by  the  pro* 
 inifes  to  the  unfearchable  Riches-  of  chriji^  as  the 
 Apoftic  fpeaks,  and  isreccfv'd  into  favour  vrfth  God, 
 and  unto  the  Dignity  of  S'enlhip,  taken  Jrom  cl?c 
 dunghill,  and  fet  with  Princes. 
 
 A>  there  is  Joy  from  Faith,'  fo  alfo  from  Love, 
 Though  \is  in  u  iclf  the  moft  fweet  and  delightful! 
 paffion  of  the  Soul,  yet  as  we  (ooliihly  mifplace  ir9 
 it  prove  often  full  of  birtcrnefs,  bur  -being;  fer  upon 
 jefus  Chrift  the  only  right,  and  worthy  Obje&2  it 
 Caufeth  this  unfpeakable  Delight  and  Rejoyring. 
 
 1 .  Tis  matter  of  joy  to  have  bellowed  our  Love  io 
 worthily,  and  though  our  Saviour  feems  ro  withdraw 
 himfelfe,  and  fometimes  fadden  rhe  foul  that  loves 
 him,  with  abfences,  in  regard  ot  fenfe,  yet  even  in 
 tbofc  hi  times?  the  foul  delights  to  Love  him,  and 
 
 there 
 
C  105  ) 
 
 there  is  3  pie i fare  in  the  very  pains  it  hath  in  feekirtg 
 after  him.  And  this  it  knowes  that  his  mercies  are 
 EverMtHg}  and  tha<:  he  cannot  be  long  unkind  $ 
 but  will  rett  rn  and  fp^ak  comfortably  •  nto  it. 
 
 2.  Our  Love  to  Chrift  gives  us  ailurance  of  His 
 to  us.    fo  that  we  have  doc  only  chofen  worthily, 
 but  (hall  not  be  fruftrate  and  di Appointed,  and  it 
 a  (lures  us  of  his,  not  as  following,  but  proceeding  and 
 Caufing  ours :  for  our  Love  to  Jefus  Chrift  is  no 
 other  but  the  reflex  of  his  on  us.     Wjne  maketh  glad 
 the  hetrt  $  but  thy  love  is  better  then  iviney     faith 
 the  Spoufe.     And   having  this   perfwafion  that  he 
 hath  loved  us,  and  wafh'd  us  in  his  blood,  and  for* 
 gets  us  nor  in  our  conflicts :  that  though  he  himfelf 
 is  in  his  Glory,  yet  that  heinterceed's  for  us  there, 
 and  Will  bring  us  rhither5  what  condition  can  be- 
 fal  us  fo  hard,  b  it  we  mav  Rejoycein  it  >  And  in 
 them  Co  far  as  we  are  fure  to  arrive  at  that  full  Sal- 
 vation, and   fruition  of  him  who  hath  purchas'd 
 it,    Then  there  is  the  third  Caufe  of  our  Rejoyce* 
 ing  viz,  our  Hope. 
 
 Now  Hope  is  our  dftchor  pitched  within  the  vail$ 
 that  ftaves  us  againft  all  theftormes  that  beat  upon 
 u^  in  this  troublefome  Sea,  that  vve  are  toired  upon* 
 The  Soul  that  ftrongly  Believes,  and  Loves,  may 
 confidently  Hope  to  fee  what  it  believeth,  and  En- 
 joy  what  it  loves,  and  in  that  rejoyce.  It  may  fay 
 whatfoever  hazards  whether  ontward^  or  inward* 
 vvhatfoever  Aftli&iona  and  Temptations  I  endure* 
 yet  this  one  thing  puts  me  out  of  hazard,  and  in 
 that  I  will  Rejoyce,  the  falvation  of  my  Soul  de- 
 pends not  upon  my  own  ftrength,  but  is  in  my  Sa- 
 viours hand^  nty  life  h  hid  with  C-hriJi  in  God,  and 
 
 O  white 
 
(   "a  ) 
 
 when  he  who  is  my  Life  fhall  appear 5  I  lify&ifi  fyall 
 appear  with  him  in  Glory,  The  Childifh  world  is 
 hunting  (hadows,  and  gaping  and  hoping  after  they 
 know  not  what  5  but  the  Believer  can  fay,  I  know 
 whom  I  have  trufted,  and  am  perfwaded  that  hi  ii 
 able  to  k~ep  that  which  I  have  committed  to  him 
 agaivji  that  day.  Now  we  have  not  only  right  to 
 thofe  things  •  but  withal  there  muft  be  frequent 
 Confi  deration  of  them  to  work  joy.  The  Soul  rauft 
 orten  view  them,  and  Co  Rejoyce:  My  meditation 
 of  him  fhaU  be  fweett  faith  D*vid>  I  will  be  glad  in 
 the  Lord*,  pfal.  104.  And  the  Godly  failing  in 
 thir,deprive  themfelves  much  of  that  Joy  they  might 
 have j  and  they  that  are  moft  in  thefe  fublimc 
 thoughts,  have  the  higheft  and  trueft  Joy. 
 
 The  Excellency  of  this  Joy  the  Apoftle  here  ex- 
 preffeth  by  thefe  two  wordsD  Vnfiea fable,  andyi// 
 of  %Urj. 
 
 That  'tis  V//Jf>€  ik,ablc>  no  wonder^  feeing  the  mat- 
 ter of  it  is  Inconceivable,  it  is  an  Infinite  Good.  God 
 reconciled  in  Jefus  Chrift,  and  tellifyicg,  andfeal- 
 ing  his  Love  unto  the  foul,  and  giviog  allured  hope 
 of  that  Welled  Vifion  of  Eternity,  what  more  un* 
 fpeakable  than  this  >  And  for  the  fame  Reafon  'tis 
 &!oriotff^  or  glorified  joy,  having  the  higheft  and 
 xnoft  glorious  Object,  for  it  derives  all  its  Excellen- 
 cy  from  thence. 
 
 Vvfpeafablc  ]  The  bed  worldly  Joyes  are  ea«. 
 fiiy  fpeakable  l,  they  naay  be  exprelld  to  tb& 
 vitmoft  j  yea  ufually  more  is  fpoke  of  them  then 
 they  are  indeed.  Their  name  is  beyond  theix* 
 worth,  they  are  very  feldom  found  upon  experience 
 r<jual  to  ihe  opinion  and  cxffc&ttits  that  men  have 
 
 ef 
 
of  them.  But  this  fpj  ritual  Joy  is  above  the  report 
 any  can  make  of  if,  fay  what  they  can  of  it  who 
 are  of  happieft  Expreffion,  yet  when  a  Man 
 comes  to  know  it  in  his  own  breaft,  he  will  fay 
 (as  that  Qiieen  faid  of  Salomons  wifdoip)  the  half 
 was  not  told  me  of  it. 
 
 Again  earthly  Joyes  are  Inglorious.  Many  of 
 which,*Men  areafham'd  of3andtfaofe  thatfeemmoft 
 plaufib'e,  yet  are  below  the  Excellency  of  the  Soul, 
 and  cannot  fill  it,  but  the  Joyes  that  arife  from  Uni- 
 on with  Chnft,  as  they  are  moft  avowable,  a  Mara 
 needs  not  blufh  to  own  them,  fo  they  are  truly  con- 
 tenting, and  fatisfying,  and  thats  their  Glory,  and 
 the  Caufe  why  we  may  glory  in  them  -,  My  foulfoall 
 make  her  boafl  in  God,   fayes  David* 
 
 For  Application  of  all  this.  If  thefe  things  were 
 believed  we  would  hearken  no  more  to  the  foolifh 
 prejudice  that  the  World  hath  taken  up  againft  Re- 
 ligion, and  wherewith  Satan  endeavours  to  pofJefs 
 pens  hearts,  that  they  may  be  fcarr'd  from  the  v/'ayes 
 of  Holinefs,  Vis3  that  they  think  it  a  Sour  Melancl  o- 
 ly  life,  that  hath  nothing  but  Sadnefs  and  Mourn- 
 ing in  if,  but  to  remove  this  prejudice. 
 
 Gonfider,  I.  Religion  barres  not  the  lawful  de- 
 lights that  are  taken  in  natural  things,  but  teaches 
 the  moderate?  and  regular  ufe  of  them,  which  is  far 
 the  fweeter,  for  things  lawful  in  themfelvcF,  are  in 
 their  exceft  finful,  and  to  prove  Bitternefs  in  the 
 end,  and  if  in  fome  cafes  it  require  the  fojfaktngof 
 lawful  Enjoyments  as  of  p!eafure5  or  Profits,  or 
 Honour,  for  God  and  for  his  Glory,  this  is  Gene- 
 rous, and  truly  more  delightful  to  deny  them  for 
 th|s  reafon;then  to  enjoy  them.  Men  have  done  much 
 
 0  2  this 
 
(  ip8  ) 
 
 this  way  for  the  Love  of  their  Country,  and  by  a 
 Principle  of  Moral  Vertue,  but  to  lofe  any  delight 
 or  to  fuffer  any  hardfhipr  for  that  higheft  End,  the 
 glory  of  God,  and  by  the  ftrength  of  love  to  him, 
 is  far  more  Excellent?  anc  truly  Pleafi:  t. 
 
 2.  The  delights  and  pleafures  of  (in,  Religion  in- 
 deed banifhes,  but  'tis  to  change  them  for  this  Joy 
 thatisunfpeakably  beyond  them,  it  calls  men  from 
 fordid  and  bafe  delights,  tothofc  that  are  pure  de- 
 lights indeed,  it  calls  tq  Men,  drink  ye  no  longer 
 of  the  pudle,  here  are  the  Cryftal  (creams  of  a 
 living  fountain.  There  is  a  delight  in  the  very  de- 
 cern/«<*-  fpifing  impure  delights,  as  he  faid,  horv  pltufim  is 
 ve  eft  ifti*  ||  t0  watJt  thefe  pleafyres.     Bin  for  fuch  a  change^ 
 
 fearer*  to  ^ave  'n  tne*r  ^eacl  ^uc^  delight^  asincompari- 
 Aug,         fon,  the  other  deferve  not  that  name,    To  have  fuch 
 fpiritual  joy,  as  (hall  end  in  Eternal  Joy,  'tis  a  won- 
 der we  haften  not  all  to  chufc  this  joy  *  but 'tis 
 indeed  becaufe  we  believeit  nor, 
 
 3.  *Tis  true  the  Godly  are  fubjecT:  to  great  Di- 
 ftreffe?,  rnd  Afflictions  5  but  their  Jo\  is  nut  e)?- 
 tinguifhed  by  thofe,  no  nor  diminifhed  either  :  but 
 often  fenfibly  increafd.  When  they  have  leaf!  of 
 the  Worlds  joy,  they  abound  mod:  in  Spiritual 
 Confolaiiom,  and  then  Relifli  them  beft.  They  find 
 them  fwceteft,  when  their  tafte  is  not  depraved  with 
 Earthly  enjoyments,  We  reyoycein  tribulation^  (ayes 
 St.  Taut,  and  here  our  Apoftle  infifts  on  that^  to  ve* 
 rifiethe  fubfiftance  of  this  Joy  in  the  midft  of  the 
 greateft  afflictions. 
 
 4.  Spiritual  Grief  that  feemsmoftoppofiteto  this 
 Spiritual  Joy  prejudgeth  it  not,  for  there  is  a  fecrer 
 Relight  $ud  fweetnefsia  the  tears  of  Repentance,  n 
 
 Rata 
 
(  -io?  ) 
 
 Balm  in  them  that  refrefhes  the  Soul,  and  even  their 
 faddeft  kind  of  mourning,  viz,.  The  dark  times  of , 
 Qcfertion,  hath  this  in  it,  that  is  fome  way  Tweet, 
 that  thofe  mournings  after  their  Beloved,  who  ab- 
 fents  himfclfe,  is  a  mark  qf  their  Love  to  him,  and 
 a  tjrue  Evidence  of  it,  and  then  all  thefe  fpiritual 
 forrowes  of  what  nature  foever,  are  turn'd  into 
 Spiritual  Joy,  that's  the  proper  Endofthem^  they 
 l^ave  a  natural  tendency  that  way. 
 
 5.  But  the  ISfatural  Man  ftill  doubts  of  this  Joy 
 we  fpeak  of,  b^caufe  he  fees  and  hears  fo  little  of 
 it  from  them  that  profefs  to  have  it,  and  feem  tq 
 have  bed:  right  to  it.     If  we  confider  the  wretched- 
 nefsofthis  Life,  andefpecialiy  the  abundance  of  Sin 
 that's  in  the  Worlds  what  wonder  though  this  their 
 Joy  retire  much  inward,  and  appear  litle  abroad, 
 where  all   things  are  fo  contrary  to  it,  and  fo  few 
 that  are  capable  of  it,   to  whom  'twere  pertinent  to  pauperis 
 vent  it.     Again  we   fee  here,    'ris  V 'njfre ak^ble ,  xteftnume- 
 vverea  poor  thing  if  he  that  hath  it  could  tell  it  $\\™re ?ecus- 
 out.     And  when  the   Soul  hath  nioft  of  ir,  then   it 
 remains moft  within  it  felf,  and  is  fa  inwardly  taken 
 up  with  it,   that  poffibly  it  can  then  lead  of  all  ex- 
 prefs  it.    Tiswnh  Joyes,  as  they  fay  of  Cares,  and 
 Griefs,  Leves  Loquuntur  lingeries  ft  upent.    The  deep^  Ji^m 
 eft  waters   run  ftilleft3  true  Joy  is  a   follid   grave  ^indium. 
 thing,  dwells  more  in  the  heart,  then  the  Counte-  Sc'a 
 nance  5  whereas  on  the  Contrary,  bafe  and   falfe    .. 
 Joyes,  are  but  fuperficial   skin-deep ,  (as  we  fay) 
 they  are  all  in  the  face. 
 
 Think  not  that  it  is  with  the  godly,  as  the  Prophet 
 fayes  of  the  wicked,  that  there  is  no  peace  to  them: 
 gnd  the  LXX  Pleads  it,   no  Joy.    Certainly  'tis  true* 
 
 1  here 
 
(  io8  ) 
 
 There  is  no  true  Joy  to  the  wicked,  they  may  re- 
 vel and  make  a  noiie  $  but  they  Rejoyce  no  3  the 
 Laughter  ofthefool^is  &s  the  crackJ?»gof thornes  nn* 
 derthefft^  a  great  noiie  bat  little  neat,  and  (ban 
 at  an  Eqd.  There  is  no  continuing  Feaft,  but  that  of 
 a  good  Confeiencc.  Wickednefy,  and  real  Joy  can- 
 not dwell  together,  as  the  very  Moralift  Seneca  hath 
 it  often,  and  at  large-;  but  he  that  can  Ciy  th?  Rjgh- 
 teouft  iefs  of  Jefus  Chrift  is  Mine,  and  in  him  the 
 favour  of  God,  and  the  hope  of  E'ernd  Happinets3 
 hath  fuch  a  light  as  can  fh|a,e  in  the  darkeft  Dun- 
 geon, \ea  in  the  dark^valley  ofthefiadowofdeath 
 it  fdfe. 
 
 Say  nr»t  thou,  if  I  betake  my  felf  to  the  way  of 
 Godlinefi,  I  muft  bid  farewel  to  gladness,  never  a 
 snerryday  more,  no,  on  the  contrary,  never  a  tru- 
 ly J°yftll  dav  till  then,  yea3  no  dayes  at  all,  but 
 night  to  the  foul,  till  it  entertain  Jefus  Chrift,  and 
 his  kingdom,  which  confifts  in  thofe,  Righteoufnefs% 
 Peace-}  and  Joy  in  the  Hoty  Ghojl.  Thou  doft  not 
 facrifice  ifiac,  which  fignifies  Laughter?  as  Sr.  Bern. 
 but  a  Ram.  Not  thy  Joy,  but  filthy  finful  delight* 
 that  end  in  Sorrow. 
 
 Oh  feekto  know  in  your  Experience  what  thofe 
 Joyes  mean,  for  all  defcribingand  commending  it 
 
 Laujtamel  u  wj|i  nQ(.  raake  yo      unj,.rftancJ   jt     but  tlfiei 
 
 lisdulceai-         /  .  .  .    '  ,  r  %> 
 
 ?eemauan*  and  fee  that  the  Lord  ts  good^  you  cannot  lee,  and; 
 
 tumfotes  know  it,  bat  by  tafting  it,  and  having  Rafted  that; 
 
 $ui  non     g00dnefs,  all  thofe  poor  Joyes  you  thought  fweet 
 
 fwi*Mclli'  before,  will  then  be  bitter  anddiftaftefulto  you. 
 
 g?t..  Auf.  And  you  that  have  Chrift  yours  by  Believing 
 know  your  happinels,  andRejoyce,  and  Glory  in 
 \u     Whatsoever  is  your  outward  Condition,  Re- 
 
 joyct 
 
(   **  ) 
 
 Joyce  alwdjesi  ***d  again  J  jay  Kejoyce:  for  Light  U 
 
 fown  to  the  Righteous^    and  *]cy  fat  the  upright  m 
 hart* 
 
 Verfes.    10,11,  12. 
 
 t  o.  Of  which  Salvation  the  Prophets  have  en* 
 quired,  and  fe arched  dilligently,  who  pro* 
 pb.jied  of  the  Grace  that  fhonld  come  nntoy  en 
 
 i  1 .  Searching  what,  or  what  maner  of  time., 
 the  Spirit  of  Cbriji  which  was  in  then?  did 
 fimifie,  when  he  tejiifed  before  hand  the 
 j  offerings  cf  Cbrift  ^  and  the  Glory  that 
 Jhonld   follow. 
 
 1 2 .  *Vnto  whom  it  was  revealed,  that  not  unto 
 the mf elves,  but  unto  us  they  did  Minijiet 
 the  things  which  are  now  reported  nnto  yox 
 by  them  that  have  Preached  the  Gojpel  unto 
 yon,  with  the  Holy  Ghoji  fent  down  from 
 Heaven,  which  things  the  Angels  defire  U 
 ^  into. 
 
 IT  is  the  Ignorance,  or  at  leafl  thelnconfiderancc^ 
 of  Divine  things,  that  makes  Earthly  things? 
 whether  good,  or  cril,  appear  great  in  our  Eyes, 
 Therefore  the  Apoftles  great  aime  is,  by  reprefeot- 
 ingthe  Certainty,  and  Excellency  of  the  Belief*  and 
 Hope  of  Ghtiftian*  to  his   afthfted  Brethren*  to 
 
 ftreng*hgn 
 
(     1*9    ) 
 
 ftrenthen  their  minds  againft  all  difcouragement^ 
 and  oppofitions*  That  they  may  account  nothing 
 too  hard  to  doe,  or  fuffer,  for  fo  high  aCaufe,  arid 
 fo  happy  au  End.  Tis  the  low  and  mean  thoughts, 
 and  the  (hallow  perfwaffion  we  have  of  things-  that 
 are  fpiritual,  that  is  the  Caule  of  all  our  Remiflt- 
 nefs,  and  Coldnefs  in  them.  The  doctrine  of  Sal- 
 vation hemcntion'din  the  former  verft,  at  the  End 
 of  our  Chi'iftian  Faith,  isilluftrated  in  thefe  words, 
 from  its  Antiquity,  Dignity,  and  infallible  truth. 
 
 Tis  no  more  Invention:  tor  the  Prophets  en- 
 quired after  it,  and  foretold  it  in  former  ages  from 
 the  beginning.  Thus  the  prejudice  of  novelty  is 
 removed,  that  ufually  meets  the  nloft  ancient  truth 
 in  its  newdifcoveries. 
 
 Again,  'tis  no  mean  thing  that  fuch  Men  as  were  of 
 unqueftion'd  Eminency  in  Wifdom,  and  Holinefs  did 
 fo  much  ftudy,  and  fearch  after,  and  having  found 
 out,  wefecarefulnot  only  to  publifh  it  in  their  owti 
 times,  but  to  record  it  to  pofterity,  and  this*  not  by 
 the  private  motion  of  their  own  fpirits,  but  by  the 
 Afting,  and  Guidance  of  the  Spirit  of  God,  which 
 feu  likewife  the  truth  of  their  Tcftimony  above  a!i 
 doubt fulnefs3  and  uncertainty. 
 
 'But  taking  thofe  three  Verfcs  entirely  together^ 
 we  have  in  them  thofe  three  things,  testifying 
 how  Excellent  the  Dottrineofthc  Gofpel  is.  i.  We 
 have  the  Principal  Author  of  it.  q.  The  matter  of  it* 
 $.  The  worth  of  thofe  that  are  excrciPd  about 
 it,  viz.  The  beft  of  Men  the  Prophets^  and  Apo- 
 ftles  in  adminiftring  ir,  and  the  beft  of  all  the  Crea- 
 fures.the  Angels,  in  admiring  it* 
 
 •  The  firft  Author  hrhc  ?*bfo!utely  firfhr  the  Spirit1 
 
 *  of 
 
(  M4  ) 
 
 of  God  in  the  prophets  Ver.  1 1 .  in  the  ApoftIes*vr« 
 J2,bwc  Per.  it. The  fpirit  of  Chrift  thcre,is  the  fame 
 fpirit  that  He  lent  down  on  his  Difciples  after  his 
 Afcending  to  Cloryj  and  which  fpoke  in  his  Prophets 
 before  his  Dclccnding  to  the  H&rtlv  It  is  the  fpirit 
 of  Chrift,  proceeding  joyncjy  from-him  wilh  the 
 Father,  as  he  is  the  fon  of  God,  and  "dwelling  moft 
 richly?  and  fully  in  him  as  the  ion  of  Man* 
 
 The  Holy  Ghoft  is  in  himfdf  Holinefs,  and  the 
 Source,  and  worker  of  Holincfs,  and  Author  of  this 
 holy  tioftrne  that  breaths  nothing  but  holinefs,  and 
 urges  it  moft  prefltngly  upon  all  that  receive  it. 
 
 This  is  the  very  life  of  divine  Faith  touching  the 
 Myfteiies  of  Salvation,  firmly  to  believe  their  Reve- 
 lation by  the  Spirit  of  God,  this  the  Word  it  felfe 
 ttftiEPeSj  as  we  fee,  and  ic  is  really  manifeft  in  if,  it 
 carries  the  lively  (lamp  of  divine  Infpiration,  but  there 
 muft  be  a  fpiritn all  tiye  to  uifcernit,  he  that  is  blind 
 knows  not  that  the  Sun  (hines  at  noon,  but  by  the 
 report  of  others ;  but  they  that  fee,  are  aflur'd  they 
 fee  it,  and  aflur'd  by  no  other  thing;  but  by  its  own 
 Light,  To  aik  one  that  is  a  true  Believer,  how  know 
 you  the  Scriptures  to  be  divine  ?  19  the  fame  as  to 
 ask  him,  how  know  you  Light  to  be  Light. 
 
 The  Soul  is  nothing  but  Darknefs,  and  blindnefs 
 within,  till  that  fame  fpirit  that  fhines  without  in  the 
 Word,  (bine  likewife  within  it,  and  Effectually  make 
 it  Light,  but  that  once  done,  then  is  the  word  Read 
 with  fome  meafure  of  the  fame  fpirit  by  which  it 
 was  written,  and  the  Soul  is  afcertain'd  that  it  is 
 divine,  as  in  bodily  fight,  there  muft  be  a  meeting  of 
 inward  Light  Ftp.  the  vifuall  fpitits  with  the  out* 
 tyard  Object* 
 
 P  the 
 
(»4) 
 
 The  fpiritofGod  within,  brings  Evidence  with  itl 
 and  makes  ic  felf  difcernable  in  the  word,  this  all 
 arguments,  all  Books,  and  ftudy  cannot  attain  unto. 
 it  is  given  to  believe. 
 
 No  AUn  hjows  the  things  of a  Man  but  the  fpirit 
 0f  Man.  I,  Cor.  2#  n.  Bat  how  holds  chat  here  } 
 for  it  a  Man  fpeak  out  the  things  that  are  in  his  fpirit 
 then  others  may  know  them,  But  the  Apoitlc't  aime 
 is  there,  to  conclude,  that  the  things  of  God,  even 
 fuch  as  were  Revealed  in  his  Word,  could  not  be 
 known  but  by  liis  own  fpirit. 'its  fo,  though  Revealed, 
 ye  d<ey  remain  ftill  unreveal'd,  till  the  fpirit  teach 
 wuhui,  as  well  as  without :  Becaufe  incclligeable  by 
 none,  but  by  thofe,  that  are  the  private  Scholers  and 
 Hearers  of  the  holy  Ghoft,  the  author  of  them  5  and 
 becaufe  there  are  fo  few  of  thefe,  therefore  there  is 
 fo  little  reall  Believeing  amongftall  the  noife>  and 
 profeffion  that  we  make  of  it,  who  is  there  (  if  you 
 will  believe  them  )  that  Believes  not,  and  yet  truely 
 there  is  too  much  Caufe  to  continue  the  Prophets 
 regret,     who  hath  believed  our  Report  ? 
 
 Learn  then  to  fufped:  your  felvQS>  and  to  finds 
 out  your  own  Unbelief,  that  you  may  defire  this 
 Spirit  to  teach  you  inwardly  thofe  great  Myfteries^ 
 that  he  outwardly  Reveals,  and  Teaches  by  his 
 Word»  Make  ufe  of  that  promife  and  prefs  the  Lord 
 with  ic,  TheyfhaU  le  all  taught  of  God. 
 
 But  2.  There  is  here  the  Matter  of  this  Do&rine 
 which  we  have  in  three feverall  ExpreiTions  i.  That 
 which  is  Repeated  from  the  foregoing  Vtrfa  'tis  the 
 JOo&rine  of  sdvation^hzt\  the  end  of  it*  and  2.  The 
 Dotfrwe  of fn firings  and  glory  ofchrijl  as  the  means* 
 3.  The  DoUrim  of  Grace,  the  fprfog  of  both, 
 
 And 
 
( ft* ) 
 
 And  !•  Salvation,  the  onely  true  Do&rine  of 
 true  happinefs,  which  the  wifeft  of  naturall  Men  have 
 gropt  and  fought  after  with  much  earncftnefs;  but 
 with  no  fuccefs  they  had  no  other  then  the  dark 
 Moon  light  of  Nature,  and  that  is  not  fufficient  to 
 find  it  out,  oncly  the  Sun  of  Righteoufnefs  fhining 
 in  the  Sphere  of  the  Gofpel,  brings  Life  and  /«*«■ 
 mortality  to  Light.  2.  Tim.  i.  10.  No  wonder  that 
 naturall  Wifdom,the  deepeft  of  it,  is  far  from  find* 
 ing  out  the  true  method,  and  way  of  cure,  feeing  it 
 cannot  difcover  the  difeafe  of  miferable  Mankind, 
 Viz.  the  finfull  and  wretched  Condition  of  nature 
 by  the  firft  Difobedience. 
 
 Salvation  exprcflcs  not  only  thae  which  is  Negative 5 
 but  Implies  likewifc  pofitive  and  perfect  Happinefs, 
 thus  forgivenefs  of  fins  is  put  for  the  whole  nature 
 of  Inftification  frequently  in  fcripture^ 'tis  more  eafy 
 to  fay  of  this  unfpcakable  Happinefs,  what  it  is  not, 
 then  what  it  is,  there  is  in  it  a  full  and  final  free- 
 dom from  all  Annoyance,  all  tears  are  wip'd  aways 
 sad  their  fountain  dryed  up,  all  feeling,  and  fear, 
 or  danger  of  any  the  lead  evil  either  of  fin,  or  puni- 
 fhment  banifh  a  for  ever,  no  lnvafions  of  Enemies, 
 no  robbing  nor  deftroying  in  all  this  holy  Mountain 
 no  voice  of  complaining  in  the  ftreets  of  the  new 
 Jerufalem  here,  *tis  at  the  beft  but  interchanges  of 
 Mornings  of  joy,  with  weeping  of  fad  evenings,but 
 there,  there  fhall  be  no  Light,  no  need  of  Sun,  nor 
 Moon,  For  the  glory  of  the  Lord  {hall  lighten  it  and 
 the  Lambjhall  be  the  Light  thereof 
 
 Well  may  the  Apoftlc  (as  he  doth  here  through- 
 out this  Chap,)  Jay  this  Salvation  to  Counter  ballance 
 all  forrovys:  and  Perfections,  and  whatfocver  hard. 
 
 P  3  fhips 
 
(hips  can  be  in  the  way  to  it.  The  foul  that  is  pcr- 
 fwaded  of  this,  in  the  midft  of  .Storms,  andTempefts 
 enjoys  a  CaIme,Triumphs  in  Difgracts,grows  Richer 
 by  all  ics  LoflTes,  and  by  Death  it  felt,  attaints  this 
 Immorcall  life, 
 
 Happy  are  they  that  have  their  eye  fixed  upon  this 
 Salvation,  and  are  longing  and  waiting  for  it,  that  fee 
 fo  much  of  that  brightnefs ,  and  Glory  ,  as  darkn* 
 all  the  lulturc  of  Earthly  things  to  them,  and  makes 
 chem  trample  upon  thole  things,  wnich  formerly 
 they  admir'd,  and  doted  on  with  the  reft  of  the  foolifh 
 world.  Thofe  things  we  account  fo  much  of,  arc 
 but  as  rotten  wood,or  Glow-wormes  that  fhineonely 
 in  the  night  of  our  Ignorance,  and  Vanity  :  fo  foon 
 as  the  Light  beam  of  this  Salvation  enters  into  the 
 foul?  it  cannot  much  efteem  or  affeft  any  thing  be- 
 low it,  and  if  thofe  glances  of  it  that  fhine  in  the 
 fWord,  and  in  the  Soul  of  a  Chriftian  be  fo  bright, 
 and  povverfull,  what  then  fhall  the  full  light  and  reaj 
 pofleffion  of  it  be  ? 
 
 The  worker  of  this  Salvation  whom  the  Prophets 
 and  Apoftles  make  the  fumme  of  all  their  dodtrinc  is 
 Jcfus    Chrift3  and  the  lumme  of  that  work  of  Re- 
 demption, as  we  have  it  here,  is  his  Humiliation 
 and  Exaltation.     His  Sufferings,  and  the  Glory  that 
 followed  thereupon,  now,  though  this  /crvc  as  an 
 Encouragement   to   Chrifiians  in  their  Sufferings, 
 that  this  is  the  way  by  which  their  Lord  went  into 
 his  Glory,  and  is  true  alfo  of  Chrift  myfticall,  the 
 Head   with  the  Members,  as  the  fcriptures  often 
 teach  us.    Yet  I  conceive  'tis  here  maim ly  intended 
 gs  a  fummary  of  the  work  of  our  Redemption  by 
 Jefus  Chrift,  rclt'tcsng  ;o  the  falvation  mention'd 
 
 forfi 
 
Verfe-  lq.  And  as  the  Caufe  for  the  Eftcft,  (o  \\$ 
 put  for  it  here.  The  Prophets  enquired,  and  pro- 
 phecied  of  that  Salvation.  How  ?  By  fearching  our, 
 and  foretelling  the  Sufferings,  and  Glory  of  Chrift : 
 His  fufferings  then,  and  his  after  Glories  are  our 
 Salvation  His  futferings  is  the  purchacc  of  our  Sal- 
 vation? and  His  Glory  is  our  ailurance  of  it,  He  as 
 our  head  having  Tnumplui,  and  being  Crovvn'd, 
 makes  us  Jikewife  fure  of  Vidory,  and  Triumph. 
 Having  entered  pofieflion  to  glory  makes  our  Hope 
 certain  ;  this  is  his  prayer,  that  where  he  is  there 
 we  may  be  alfo  and  tins  his  own  aifertionj  the  glory 
 which  thou  gavefl  Me,  I  have  given  them.  Job,  ij. 
 22,  24.  this  is  his  promife,  becanfe  I  live  ye  foall 
 live  alfo  ^ok.  14.  19.  Chrill,  and  the  Believer  are 
 One,  this  is  that  Great  Myftery  the  Apoftle  fpeaks 
 of,  Eph.  5.  though  'its  a  common  known  truth,  the 
 words  and  outfide  of  it  obvious  to  alj,  yet  none  can 
 underftand  it,  but  they  that  indeed  partake  of  if, 
 by  vertue  of  that  Undiion  their  fins  were  accounted 
 His,  and  Chrifls  fuffc-rings  are  accounted  theirs, 
 and  byconfequence,His  Glory  the  confeqnent  of  ins 
 fuffcrings  is  likewife  theirs,  there  is  an  indiffoJublc 
 connection  betwixt  the  Jifc  of  Chrift,  and  of  a  Beli- 
 ever. Our  life  is  hid  with  chrifl  in  God;  and  there- 
 fore while  we  remaine  there,  cur  life  is  there,  though 
 hid,  and  when  he  who  is  our  life  pall  appear  we  li\e- 
 wife  Jh all  appear  with  him  in  glory.  Colof  3.  14.  See- 
 ing the  fuffcrings,  and  Glory  of  our  Redeemer,  are 
 the  mainc  fubjedt  of  the  Gofpel  and  the  Caufes  of 
 out  falvation,  and  oui  comfortable  perfuafion  of  it, 
 as  a  wonder  that  they  are  not  more  the  matter  of 
 cur  thoughts*  ihoujd  we  not  daily  confider  the  bit- 
 
 P  2  icrnefs 
 
(  1.8  ) 
 
 cerneis  of  that  cup  of  Wrath  he  drunk  for  us,  and 
 be  wrought  to  Repentance,  and  Hatred  of  fin,  to 
 have  fin  imbittcr'd  to  us  by  that  Confide  ration,  and 
 find  the  fwcctnefsof  his  Love  in  that  he  did  dark 
 it,  and  by  that, be  deeply  p  »ffffed  with  Love  to  him, 
 xhefe  things  we  now  and  then  fpeak  of,  but  tney 
 fink  not.  As  our  Saviour  exhorts?  where  he  is 
 fpeakingof  thofefame  fuffenngs.  O  that  they  were 
 engraven  on  our  hearts  and  that  fin  were  Crucified 
 in  us,  and  the  world  Crucified  to  us,  and  we  unco 
 the  world  by  the  crofle  of  Chrift. 
 
 And  then  confidering  the  Glory  wherein  lie  is, 
 And  to  have  our  eye  often  upon  chat,  and  our  hearts 
 folaccing  and  refrefhing  themfelves  frequently  with 
 the  thoughts  of  that  PIace3  and  condition  wherein 
 Chrift  is,  and  where  our  hopes  are  ere  Jong  to  be- 
 hold i  in.  Both  to  fee  his  Glory,  and  to  be  Glori- 
 fied with  him,  is  it  not  reafon  ?  Yea  'its  neceflary  it 
 cannot  be  otherwife,  if  onr  Treafure^  and  Head  b& 
 there,  that  our  hearts  be  there  like&ife. 
 
 The  Third  ExpreflTion  here  of  the  GofpcIMs,  that 
 "(is  the  Do<3rincof  Grace*  The  work  of  Redemption 
 it  felf,  and  feveraU  parts  of  it,  and  the  Do&rine  re- 
 vealing ir,  have  all  the  name  of  Grace :  becaufe  they 
 all  flow  from  free  Grace,  that  is  their  fpring,  and 
 firft  Caufe. 
 
 And  'tis  this  wherein  the  Doftrinc  of  Salvation  is 
 mainly  comfortable,  that  it  is  (rcc,  ye  are  faved  by 
 Grace,  zph.  %.  8,  'tis  true  God  requires  faith,  it  it 
 through  iaith,but  he  that  requires  that?  gives  it  too* 
 that's  not  ofyourfelves  'tis  the  gift  of  Gad  'tis  won- 
 derfull  Grace  to  fave  upon  believing,  believe  in 
 jefus  for  Salvattpn>and  live  accordingly  and  qs  done  • 
 
 there 
 
(lip) 
 
 there  is  ad  more  requir'd  to  thy  pardon  %  but  tnae 
 thou  receive  it  by  faith.  But  truely  Nature  cannot 
 do  this,  'tis  as  impoflible  for  us  of  our  fejves  to  Be- 
 Ji  ve,  as  to  doe,  this  then  is  that  which  makes  it  all 
 Grace  fruin  Beginning  to  End,  that  God  not  onely 
 faves  upon  Dcheveing,  but  gives  believcing  it  felf, 
 Chriltis  called  not  oneJytbe  Author  and  finifherof 
 our  Salvation,  but  even  of  our  Faith. 
 
 Fret  Grace  being  rightly  apprehended,  is  thatj, 
 which  ftayes  the  heart  in  all  Eftates,  and  ketps  k 
 from  fainting,  even  in  its  faddeit  times3  what  though 
 there  is  nothing  in  ray  felf,  but  matter  of  forrow, 
 and  difcomfort,  it  cannot  be  othc  rwife,  'iii  not  from 
 my  felf  that  I  look  for  Comfort  at  any  time:  buc 
 from  my  God,  and  his  free  Grace.  Here  is  Com- 
 fort enough  for  all  times,  when  I'm  at  the  beft,  I 
 ou%  ht  not,  I  dare  not  rely  upon  my  fclf,  when  I  m  ae 
 the  worft,  I  may,  and  (hould  rely  upon  Ghrift  and 
 his  fufficient  Grace.  Though  1  be  the  vileft  finner 
 that  ever  came  to  him,  yet  I  know  he  is  more  Gra- 
 cious then  I  am  finfull,  yea,  themore  my  fin  is,  the 
 todfre  Glory  will  it  be  to  his  Grace  to  pardon  ity  it 
 wili  appear  the  richer,  doth  not  David  argue  thus. 
 Pja.  25.  11.  For  thy  names  fafa  O  Lord,  par  dm 
 fnint  iniquity  for  it  k  great  1  But  'Tis  an  empty 
 fruitlefs  notion  of  Grace,  to  Confident  onely  in  the 
 General!,  and  in  a  wandring  way,  we  are  to  look 
 upon  it  particularly,  as  addrefs'd  to  us,  and  'tis  noc 
 enough*  that  it  comes  to  us,  in  the  meffage  ef  him 
 that  brings  it  oneiy  to  our  ear,  but  that  w^  may  know 
 what  it  is,  it  muft  come  into  us*  then  'tis  ours  in- 
 deed 1  but  it  it  come  to  us  in  the  meflage  only,  and 
 wc  fend  it  away  again,  if  is  (hall  fo  depart?  vre  had 
 
(  «*° ) 
 
 better  never  have  heard  ot  it,  it  will  leave  a  Guild* 
 nefs  behind  it,  that  fhall  make  all  our  fins  weigh 
 much  heavier  then  before. 
 
 Enquire  whether  you  have  entertainM  this  grace, 
 or  not.,  whether  it  be  come  to  you,  and  into  you,  or 
 nor,  whether  the  kingdom  of  God  is  rrithin  yon.  As 
 our  Saviour  fpeaks,*tis  the  woefulleft  condition  that 
 can  be,  not  to  be  far  from  the  kingdom  of  God,  and 
 yet  co  fall  Abort  5  and  mifs  of  it.     The  Grace  of  God 
 revealed  in   the  Go/pell  is  intreating  you  daily  to 
 receive  ity  is  willing  to  become  yours,  if  you  Rejc<5fc 
 it  nor,  were  }our  eyes  open  to  behold  the  Beauty* 
 and  Excellency  of  this  Grace,  there  would  need  no 
 deliberation,  yea,  you  would  endure  none,  defire 
 your  eyes  to  be  opened,  and  light  from  above,  that 
 you  may  know  it,  and  your  hearts  open'd,  that  you 
 may  be  happy  by  receiving  it. 
 
 The  Apoflie  /peaking  of  Jefus  Chrift,  as  the  foun- 
 dation of  our  Faith,  calls  him  the  fame  ycfierday^  and 
 to  day  and  for  ever.     Yefterday  under  the  Law,  to 
 day  in  thofc  primitive  times5neereft  his  Incarnation, 
 and  for  ever? in  all  fuccceding  ages.     And  the  Rc- 
 fcmblance  holds  good  between  trie  two  Cherubims 
 over  the  Merey-feat,  and  the  two  Teftamcnts,thofe 
 had  their  faces  towards  one  another,  and  both  to 
 ward  the  Mercyfeac,  and  thefe  look  to  one  another 
 in  their  Doclrine,  agreeing  perfectly,  and  both  look 
 to  Chrift:  the  true  Mtrcy-fcar,  and  the  great  Sub- 
 ject of  the  fcriptures.     This  we  fee  here,  the  things 
 that  the  Prophets  foretold  to  come,  and  the  Apoftlcs 
 reported  were  accoraplifhed,  were  the  fame,  and 
 from   the  fame  fpirit,  they  were  the  fufferings  of 
 Chrift,  and  bis  after  Glory,  and  in  them  our  Salva- 
 tion 
 
Ill  ) 
 
 (Jon  by  free  Grace/  The  Prophefies  look  forward 
 to  the  times  of  theGofpel,  and  the  things  then  ful- 
 filled,look  back  ro  the  Prophefic,  and  each  confirms 
 the  other,  meeting  all  in  Chrilt  who  is  their  truth 
 and  Cen  er. 
 
 Wehavefpoken  already  of  the  Author,  andfub* 
 jeft  of  this  falvation  ;  Now  we  come  to  fay  fome* 
 thing  of  thofe  who  are  Employed  about  it,  as  welj 
 h\  Adminiftring  to  it,  as  in  Admiring  it.  And  thofe 
 are,  >he  Prophets,  and  Apoftles,  the  firft  foretold, 
 what  wastocomey  the  fecon'd  Preached  them  when 
 they  came  to  pafs. 
 
 In  the  Prophets  there  are  three  things  here  re- 
 marked, t.  Their  Dilligence,  2.  TheSuccefsof 
 it§     3.   The  Extent  ot  its  ufcfulnefs. 
 
 This  difparages  not  their  extraordinary  Vifions, 
 and  Revelations,  and  that  which  is  added,  that  the 
 Spirit  of  Chrift  was  in  them,  and  did  foretel  the 
 things  to  come. 
 
 It  was  their  conftant  Duty,  and  they  being  fend* 
 b]e  of  their  duty,  made  it  their  conftant  Exercife^ 
 to  fcarch  into  Divine  Mifteries  by  Meditation,  and 
 Prayer;  yea,  and  by  Reading  fuch  holy  writers  as 
 were  already  extant  in  their  times,  as  Dan.  9.  and 
 10-  For  which  Caufe,  fbme  taking  the  word  aftiv  e- 
 ly,  Conceive  Dantel>  to  be  caJTd  there  a  Man  of 
 depress  becaufe  of  his  great  defire,  and  dilligent 
 fearch  after  the  knowledge  of  thofe  High  things 
 And  in  this  dilligent  way,  they  conftantly  waited 
 for  rhefc  Revelations,  which  fometimes,  when  ic 
 feem'd  good  unto  the  Spirit  of  God,  were  impart^ 
 ed  unto  them. 
 
 Prop&eSe  refidetb  not  (fay  the  H^m»Doftors) 
 
but  in  a  Man  that  is  great  in  VVifdom  and  Vertue, 
 whofe  affl-dtions  overcome  him  not  in  any  worldly 
 things,  but  by  his  knowledge,  he  overcometh 
 his  Affections  continually  5  on  fuch  a  Man  the  Holy 
 Spirit  cometh  down*  And  his  Soul  is  affociatedto 
 the  Angtls,  and  he  is  changed  to  another  Man. 
 thus  Maitnotiides. 
 
 Twas  the  way  of  the  Prince  of  darknefa  amongft 
 the  Idolatrous  Gentiles,   to  fpeak  either   through 
 fenfelefs  Statues,  or  where  they  uttered  his  Oracles, 
 it  was  by  fuch  profane  Prophets  as  he  had,  to  caufc 
 them  in  a  fury  tumble  forth  words  they  underftood 
 not,  and  knew  not  what  they  faid,   but  the  Spirit 
 of  God  being  Light,  and  the   Holy  Prophets  In- 
 f  pired  with  it,   they  being  dilligent  attendants  on  its 
 Motions  and  Searchers  of  rhcMifteries  of  Salvation, 
 underftood  well  what  their  bufinefs  was,   and  to 
 what  purpofe  tended  thofe  things  of  the  Kingdom  of 
 Chrift,  which  they  by  Infpiration  did  fcretel;  and 
 therefore  bended  their  thoughts  this  way,  praying, 
 and  fearching,  and  waiting  for  Anfvvers,  ftudyingto 
 keep  the  paOage,  as  it   were  open,  for  the  beams 
 of  thofe  Divine  Revelations  to  come  in  at  $  not  to 
 have  their  Spirits  clogg'd,  and  ftopt  with   earthly 
 and  finful  Affections,    endeavouring  for  that  calm 
 and  quiet  Compofure  of  Spirit  in  which  thevoyce 
 of  Gods  Spirit  might  be  the  better  heard.     Thus 
 Tfiil.  85.8.  and  Hal.  2,  1.  In  both  which  places  fol- 
 lows an  excellent  Prophefie  Concerning  Chrift,  and 
 that  Salvation  which  he  wrought  for  his  People. 
 
 Were  the  Prophets  not  exempted  from  the  pains 
 of  Search^  and  Inquiry,  that  had  the  Spirit  of  God 
 not  only  in  a  high  meafurs,    but  after  a  fing  ihr 
 
 manner  ? 
 
maimer?  now  unbefeeming  then  is  (Jothfulnefs  and 
 Idlenefs  in  us  >  whether  is  it,  that  we  judge  our 
 felves  advantage!  with  more  of  the  fpirit  then  thofe 
 holy  men?  or  that  we  Efteem  the  Doctrine,  and 
 Mifterics  of  Salvation  on  which  they  beftow'd  fo 
 much  oftheir  labour,  unworthy  of  ours?  thefe  are 
 both  fo  grofs  that  we  will  be  loath  to  own  either  of 
 them?  and  yet  our  lazinefs,  and  negligence  in  fearch- 
 ing  afcer  thofe  things,  feems  to  charge  us  with 
 fome  fuch  thought  as  one  of  thofe. 
 
 You  will  fay,  this  concerns  thofe  that  fucceed  to 
 ihe  work  of  the  Prophets,  and  Apoftles  in  ordinary  5 
 the  MiniftersoftheGofpel.  And  it  dothindeed5falI 
 U  it  upon  them.  It  is  their  task  indeed  to  be  dilli- 
 gent,  and  as  theApoftle  exhorts  his  Timothy,  to  at- 
 tend on  retding)  but  above  all  to  ftudy  to  have 
 much  Experimental  knowledge  of  God,  and  his  Son 
 Jefus  Chrift,  and  for  this  end,  to  dtfentangle,  and 
 free  themfelves  as  much  as  is  poiftble,  from  lower 
 things  to  the  (earch  of  heavenly  Miftcries,  Ttov.  i§. 
 3.  As  they  are  called  Angels,  fo  ought  they  to  be  as 
 much  as  they  can  attain  to  it5  in  a  conftant  nearnefs 
 unto  God,  and  attendance  on  him,  like  unto  the  An- 
 gels, and  look  much  into  thefe  thing?,  as  the  Angels 
 here  arefaid  todo,  to  endeavour  to  have  their  fouls 
 purified  from  the  affections  of  (in,  that  the  light  of 
 Pivine  truth,  may  fhine  clear  in  them,  and  not  be 
 Fogg'd,  and  mifted  with  filthy  vapours,  toh.ive  the 
 Impreftions  of  God  clearly  written  in  their  breads 
 not  mix'd  and  biurrd  with  earthly  characters,  fea- 
 foningall  their  readings  and  common  way  of  fhidies 
 with  much  Prayer,  and  divine  Meditation,  They 
 that  Converfe  moft  with  the  King,  and  are  inward 
 
 QL*  with 
 
Oh) 
 
 with  him,  know  moft  of  the  affairs  of  ftate,  and 
 even  the  fecrets  of  them,  that  are  hid  from  others, 
 and  certainly  thofe  of  Gods  Mellengers  that  are  of- 
 teneft  with  himfelf,  cannot  but  underdand  their  bufi- 
 flefs  beft,  an]  know  moft  of  his  meaning,  and  the 
 affairs  of  his  Kingdom.  And  to  that  End  'tis  con- 
 fefs'cL  that  fingular  diiligence  is  requir'd  in  them  • 
 but  feeing  the  Lord  hath  faid  without  exception, 
 that  his  fecret  is  with  them  that  fear  him,  and  that 
 he  will  reveal  Limfelf  and  his  laving  truths  to  thofe 
 that  humbly  feek  them.  Do  not  any  of  you  }onr 
 felves  fo  much  injury,  as  to  barr  your  felves  from 
 fharing  in  your  mealure  of  the  fearch  of  thefe  fjrne 
 things,  that  were  the  ftudy  cf  the  Prophets,  and 
 which  by  the^r  ftudy,  and  publifhing  them,  are  made 
 the  more  acceffible,  and  eafie  to  us.  Confider  that 
 rh  y  doe  concern  us  univerfally,  if  we  would  be 
 faved}  for  'tis  Salvation  here  that  they  ftudied, 
 Seirch  the  Scriptures,  fayes  our  Saviour,  Joh.  5. 
 And  that  is  the  motive,  if  there  can  be  any  that  may 
 be  thought  in  reafon  preffing  enough,  or  if  we  doe 
 indeed  think  fo.  For  in  them  ye  thinh^to  have  Eter- 
 nal life,  And  it  is  there  to  be  found,  Chrift  is  this 
 Salvation,  and  that  Eternal  life,  and  he  add*  furtheu 
 it  is  they  (thofe  Scriptures)  thattejlifie  efme.  Thefe 
 are  the  Gulden  mines  in  which  alone  the  abiding 
 treafures  of  Eternity  are  to  be  found,  and  therefore 
 worthy  all  the  digging,  and  paines  we  can  beftow 
 on  them. 
 
 •    Befides  their  Induftry  in  this  enquiry,  and  fearch, 
 
 there  is  here  exprefted  their  ardent  affeftion  to  the 
 
 rhtng  they  Prophefied  of,    and  theiy  Longings,  and 
 
 Wifces  for  its  Accomplifhrccnt  ?/%<     The  coming  06 
 
 ft    i  a    1-  Jefus 
 
(  *H  ) 
 
 Jefus  Chrift,  the  promifed  Mkffiah,  the  top  of  all 
 their  defires  ,  the  great  Hope  and  the  Light  uf 
 IfraeL  No  wonder  they  defired  his  day,  that  had 
 To  much  joy  in  the  feeing  it :  So  far  off^  as  over  the 
 beadalmoft  oftwothoufand  years,  Faith  overlook- 
 jng  them,  and  forefeeing  it  fo  in  Abraham*  his  heart 
 dane'd  for  joy5  Job.  8,  36.  Abraham/im  my  day 
 and  Rejoyced. 
 
 And  this  is  conceived  to  be  the  meaning  of  thofe 
 Expreflions  in  that  miftical  Sonp-,  as  they  fuit  thofe 
 times  of  the  Jewifh  Church,  breathing  out  herlong- 
 ings  for  the  coming  of  her  Beloved,  his  fpeaking  by 
 the  Prophets,  were  his  voice  as  afar  off:  but  his 
 incarnation  was  his  coming  near,  and  killing  his 
 Church,  with  the  kijfes  of  his  mouthy  as  Cant.  Chap^ 
 i.  Vcrfei.  and  to  omit  other  expreffions  through- 
 out the  Song,  thelaft  chapter  Verfe  i.is  tender  and 
 pathetical.  Oh  that  thou  wert  a*  my  Brother,  &c. 
 and  the  laft  words  of  it.  Make  haji  my  Beloved., 
 avd  be  thou  lik?  *  Roey  or  a  young  Hart  upon  the 
 Mountain  of  Spices.  And  when  this  falvation  came 
 inthefulntfs  of  time,  we  fee  how  joyfully  good  old 
 Simeon  embraces  it,  and  thought  he  had  fcen  enough, 
 iand  therefore  upon  the  fight  defired  to  have  his  eye$ 
 clos'd.  Now  let  thy  Servant  depart  in  Peace?  for  my 
 'eyes  have  fe  n  thy  filiation.  Therefore  our  Saviour 
 fayes  to  his  Apoftles.  Math.  15,  itf.  Rlefjed  are  your; 
 f yes  for  they  fee-)  for  many  Prophets  and  righteous  mem 
 haze  defired  to  fee  thofe  things  which  ye fee,  and  have 
 vot  feen  them9  This  is  hew  horn  we  difefteem  and' 
 make  fo  fmall  account  of,  being  now  fo  clearLy 
 Revealed  that  they  ftudied,  and*  fought,  and  wifh'd 
 fb  much  for,  fb  many  ages  before. 
 
 Now 
 
(    130 
 
 N'JvV  the  lucefs  is,  in  feeking  they  found  the  cer* 
 tainty,  and  the  time  of  chat  his  coming,  they  fought 
 out  till  they  Found,  and  then  the .  prophefud  of  that 
 Salvation,  and  Grace,  thev  fearched  what5  and 
 what:  manner  of  time,  and  the  Spirit  did  manifeftly 
 toretel  it   them. 
 
 They  fought  to  know  what  manner  of  tir_e  it 
 fhould  come  to  prf<,  viz.  In  a  time  of  great  di- 
 ftrefs,  and  badEftateor  the  People,  as  all  the  Pro* 
 phets  teftifie,  and  particularly  that  place  Gen.  49. 
 10.  gives  an  exprt-f*  character  of  the  time,  chough 
 there  be  fonie  diverfitv  of  Expofition  of  the  panico- 
 Jar  words,  yet  the  main  fenie  is  agreed  on  by  all 
 found  Interpreters,  and  the  chaL  Parah.  hath  it  ex- 
 prefly,  that  that  shihh^    is  the  Mtfliah. 
 
 And  of  his  fufferings,  and  after  glories  they  pro- 
 phefied  very  clearly  as  rfuL  22.  Ifj.  53. Sec.  And 
 our  Saviour  himielf  makes  ufe  of  their  teftimony  io 
 both  thefe  points,  S.  Luke  24,  25,  26.27. 
 
 Then  there  is  the  benefit  of  their  fearch^  and 
 finding,  in  the  extent  of  it,  in  Verfe  13.  to  the  Be- 
 lievers in  the  Apofcles  times,  and  to  the  fucceeding 
 Chriftian  Church,  and  fo  to  us  in  thefe  da\es  ;  bur 
 in  fome  peculiar  t^nic  the  Prophets  miniftred  to  them 
 of  thofe  times,  wherein  Chrilt  did  fuffer,  and  en- 
 ter into  glory  5  for  that  they  were  the  firft  that  en- 
 joyed the  accomphfhment  of  rhofe  Propheiies,  they 
 being;  fulfilled  in  their  own  clayes. 
 
 They  knew  well  that  the  things  they  Prophefied 
 were  not  to  be  fulfilled  in  their  own  times,  and  there- 
 fore intheir  Prophecying  concerning  them,  though 
 both  themfelves,  and  People  of  God  that  were  con- 
 temporary with  them  did  reap  the  comfort  of  that 
 
 Dodriqe, 
 
(  ia7 ■■)' 
 
 Doftrine,  and.  were  by  faicu  partakers  of  the  fame 
 Salvaiion,'  and  fo  it  waste  themfci  ves  as  well  aa 
 to  us,  vet  in  regard  of  the  accomplishment,  they 
 knew  it  >vas  not  to  themfelves,  it  was  not  to  be 
 brought  to  pais  in  their  daves,  andtherefore*  fpeak- 
 bg  of  rhe  Glory  of  Chrifts  Kingdoms  they  often 
 foreiel"  if  for  the  Latter  dayes,  as  their  phrafe  is> 
 \^d  as  we  have  rhe  things  they  Prophefied  of*  fo 
 we  have  this  peculiar  benefit  of  their  Prophefies3 
 that  the.ir  Anting  to  perfectly  with  the  event,  and 
 performance*  ferves  much  to  confirm  our  GhrU 
 ftia q    F  yuu 
 
 There  u  a  foolifV  and  miferable  way  of  verify- 
 ing this,  Men  miniftring  the  Dodirine  of  Salvation 
 toother  and  not  <o  thenafelves,  carrying  it  all  irj 
 their  heads,  and  tongues*  and  none  of  it  in  their 
 hearty  not  hearing  k  even  while  they  Preach  it, 
 reaching  the  Bread  of  Life  to  others,  and  eating  none 
 of  it  rhemfelves.  And  this  he  Apoftlefayes,  that 
 he  was  molt  canful  o  avoid,  and  therefore  dealt 
 feverely  wi  h  his  body,  that  it  might  not  this  way 
 em  anger  his  fou-.  I  beat  down  my  body,  (ayes  he, 
 and  hep  it  in  fuhjeSion0  left  when  I  have  Preach 'd 
 to  others  I  my  ftlft  fconld  be  a  Cufiaway.  'Tis  not 
 in  this  fenfe,  tha  •  the  Prophets  mintftred  to  others, 
 and  not  to  themleives.  No>  they  had  Joy  and 
 Comfort  in  the  very  hopes  of  the  Redeemer  to 
 com?,  and  the  belief  of  the  thiDgs  that  any  ochers 
 bad  (poke,  and  that  themfelves  (poke  concerning 
 him,  and  thus  the  true  Preachers  of  the  Gofpel 
 though  their  Ministerial  gifts,  are  for  the  ufe  of 
 others,  yet  xhat  Salvarioa  they  Preachy  they  lay 
 holdon^  and  partake  of  themfdvesf  as  your  boxed 
 
 whefeifi 
 
(   1*8  ) 
 
 wherein  perfumes  are  kept  for  Garments,  and  other 
 ufes,  are  themfelves  perfum'd  by  keeping  them. 
 
 We  fee  how  the  prophets  Mimftred  it* 
 as  the  great  and  never  failing  Confolation  of  the 
 Church  In  thofe  dayes,  in  all  iheir  diftre(le3 
 'tis  a  wonder  when  they  are  foretelling  either  the 
 forrowes  and  affi'cYions  or  temporal  reftoremenr, 
 and  deliverances  of  that  People  of  thejewes,  what 
 fudden  outleaps  they  will  make  to  fpeak  of  the  King* 
 dome  of  Jefus  Chrift,  and  the  dayes  of  the  Gofpei, 
 that  who  confiders  not  the  fpirit  they  were  moved 
 by,  would  think  it  were  Incoherence,  and  Imper- 
 tinency  5  but  they  knew  well  what  they  meant, 
 that  thofe  newes  were  never  unfeafonable,  nor 
 befides  the  purpofe,  that  the  fweetnefs  of  thofe 
 thoughts,  v$A  The  Confideration  of  the  Meffiah 
 was  able  (tofuch  asbelieVdit)  to  allay  the  bitter- 
 eft  diftrefFes,  and  that  the  great  deliverance  he  was 
 to  worke,  was  the  top  and  fumme  of  all  delive- 
 rances. Thus  their  Prophecies  of  him  were  prefent 
 Comfort  to  themfelves,  and  other  believers  then, 
 and  further,  were  to  ferve  for  a  clear  evidence  of 
 the  divine  truth  of  thofe  Mifteries  in  the  dayes  of  the 
 Gofpei  in  and  after  their  fulfilling. 
 
 Thefe  fvveet  ftreams  of  their  Do&rine  doe  as  the 
 Rivers,  they  made  their  own  banks  fertile,  and  plea- 
 fnnt  as  it  ran  by,  and  flowed  ftill  forward  to  after 
 Aies  and  by  the  Confluence  of  more  fuch  prophecies 
 grew  greater  as  it  went,  till  it  fell  in  with  the  main 
 current  of  the  Gofpei  in  the  New  Teftament,  both 
 a£t"d,  and  Preach'dby  the  great  prophet  himfelfe, 
 whom  they  foretold  to  come,  and  recorded  by  hi* 
 Apoftles  and  Evangelills,  and  thus  united  into  one 
 
 River, 
 
(  119  ) 
 River,  cleat  as  CryttaU,  This  do&rine  of  Salvation 
 in  the  Scriptures,  hath  Hill  refreiVd  the  Cicy  of 
 God,  his  Church  under  the  Gofpel,  and  ftill  lhall 
 do  fo,  till  ic  empty  it  felf  iiuo  the  Ocean  of  Eter- 
 nity, 
 
 The  firft  difcovery  We  have  of  this  ftream  nearcft 
 its  fource^  the  Eternall  purpofe  of  divine  mercy,  is 
 in  that  Promifc  which  the  Lord  himfelf  preach'd  m 
 few  words,  to  our  firft  parents,  that  had  newly  made 
 rhcmfelves,  and  their  Race  raiferable  The  feed  ef 
 the  woman  JhiU  break,  the  head  of  the  firfent6 
 G?n,  3.  15. 
 
 The  agreement  of  their  Prcdidions  with  the  things 
 themfelvcS)  and  the  preaching  of  the  Apoiues  fol- 
 lowing;, the  other  kind  of  Men  employed  in  this 
 Salvation  make  up  one  Organ,  or  great  Inftruinenr* 
 Ton d  by  the  fame  hand,  and  founding  by  the 
 fame  breath  of  the  fpirit  of  God,  and]  chat  h 
 expreff'd  here,  as  the  common  Authority  of  the 
 Dodlrine  in  both,  and  the  caufc  of  their  harmony, 
 and  agreement  in  it. 
 
 •    And  all  thefc  extraordinary  Gifts  of  the  holy  Ghoft, 
 the  Galling  of  Prophets,  and  Apoftles,  and  Evanga-* 
 lifts,  and  the  ordinary  Miniftry  of  the  Gofpel  by  pa- 
 llors, and  Teachers,  tends  to  that   great   defenc^ 
 that  God  hath  in  building  his   Church  5    making 
 ap  that  great  alTcmbly  of  all  the  Ele&,  to  enjoy 
 andpraifchim  for  all  Eternity.     Efhm  4.  11.  fot 
 this  end  fent  he  his  Son   out  of  his  bolome,  and 
 jnd  for  this  end  fends  he  forth  his  meffengers  to  di- 
 vulge that  falvation,  that  his  Son  hath  wrought,  and 
 fcndi  down  his  fpiric  upon  them,  that  they  ra^y  be 
 feted  for  fobtgh  %  fervice*  Thofc  ghcrttbims  won* 
 
C.  j3°"j 
 
 der  Vow  guilty  man  elcapcs  chcir  flaming  fwor <Js,  and 
 Reenters  paradifb,  The  Angels  lie  that  chcir  Compa- 
 nions thai  fall  arc  no*  rc(!'Vd:but  their  room  filj'd  up 
 with  the  fjuckj  ot  juft  m*n,anJ  they  envy  it  nor,  which 
 Miftcry  the  Angels  defire  to  look^into,  and  this  is  add- 
 ed in  the  dofe  of  thele  words  foe  the  extolling  of  it. 
 The  Angels  look  upon  what  the-y  have  ken  al- 
 ready fujrilfei  with  delight  and  admiration,  and  what 
 remains,    namely,  the  full  accomplishment  of  this 
 great  work  in  die  end  of  time,  they  look  upon,  with 
 ■ck-fire  to  ice  it  finifh'd,  'tis  not  a  (light  glance  they 
 take  of  ir,  but  they  fix  their  eye,  and  look  ftcdfaltly 
 on  it,  viz,.  That  miftery  of  godlinefs,(SW  mamftfttd 
 in  thefkih,  and  'tis  added,  ften  of  Angtls  % 
 
 The  word  made  flefli  drawes  the  eyes  of  thofc 
 glorious  Spirits,  and  polfeffts  them  with  wonder  to 
 fee  the  Almighty  God-head  pyn'd  with  the  wcak- 
 mfs  ot  a  Man,  yea,  of  an  Infant.  He  that  ftreteheth 
 iorththe  heavens,  bound  up  in  fwadling  cloaths.  And 
 to  pafs  all  the  wonelers  of  his  life,  this  is  beyond  al.l 
 admiration,  that  the  Lord  of  Life?  was  fubjtct  to 
 deatlb  and  that  his  Love,  and  Rebellious  aunknid, 
 moved  him  both  to  take  on,  and  lay  down  that  life* 
 
 'Tis  no  wender  the  Angels  admire  thofe  things  and 
 delight  to  look  upont hem,  tmrrisfl range  that  we  c5© 
 not  fo.They  vc ivv  them  ftedlaftly,and  we neglcc'r.  them, 
 cither  we  conftder  them  not  at  all,  or  give  them  but  a 
 tranche  look,  'half  an  eye.  That  which  was  the  great 
 biifinefsof  the  Prophets,  and  Apollcs^both  for  their 
 o-A-n  lirnes^and  to  convey  them  to  us,  we  regard  ne>c  % 
 gjtid  .'urnc  our  eyes  to  foolifh  wandering  thoughts, 
 1 1  Aa^  ft  arc  afhamed  at.  They  are  not  fo  ion-- 
 ♦  Li  tub  great  my ftcry  as  we  are,  They  are  bur 
 
 mere 
 
(  '3'  ) 
 
 mere  beholders  in  companion  of  us,  yea^JLueyicen* 
 rather  to  be  Jofers  fomeway,  that  our  nature  in  it  ftlf 
 inferiour  to  theirs,  is*  in  Jefus  Chrirt  exalted  a- 
 bove;  theirs.  Heb%2. 16.  We -bow  down  to  the  earth,- 
 and  ftudy,and  grovellin  ic?,  rake  into  the  very  bow-v 
 els  of  it,  and  content  our  felves  v«f  the  (VJtfide  of 
 the  unfcarchable  riches  of  Chnit,  ana  look 'rut  with- 
 in it,  out  they  having  no  Will,  nofR  defir  '■?  but  for  the 
 glory  ot  God,  being  pure  flames  of  fire  burning  one- 
 ]y  in  love  to  him,  are  no  lefs  delighted  then  amazed 
 with  the  bottomlefs  wonders  of  his  wifdom,and  good- 
 nefs  ("hiiiing  in  the  work  of  our  Redemption. 
 
 'Ti>  our  fhame,  and  our  folly  that  we  lofe  our 
 felves,  and  our  thoughts  in  poor  childith  xhings,  and 
 trifle  away  our  days  we  know  not  how,  and  let  thefe 
 ikh  myiuries  lye  unregarded,  they  look  up,  upon  the 
 deity  in  it  felf  with  continuall  admiration,  but  that 
 they  lock  down,  to  this  rriyftery  is,  another  wonder. 
 We  give  them  an  ear  in  publick,  and  in  a  cold  formal 
 way  (lop  Confcience's  mouth,  with  fome  religious 
 performances  in  private,  and  no  more  :  But  to 
 have  aeep  and  frequent  thoughts,  and  to  be  raviih'd 
 in  the  meditation  of  our  Lord  Jefus  once  on  the 
 crofs  and  now  in  glory,  how  few  of  us  are  acquaint- 
 ed with  this  } 
 
 We  fee  here  excellent  Company,and  Examples, not 
 onely  of  thebeftof  Men  that  have  been,  but  vvc  have 
 them  fellow-fervantSj  and  fcllow*Students,  if  thac 
 can  pcrf  wade  -us?  we  may  ajiftudy  the  fame  Leffon 
 With  the  very  Angels,and  have  the  fame  thoughts  with 
 them,  this  the  foul  doth,  that  often  entertains  ic 
 felf  with  the  delightful!  admiration  of  Jefus  ChriA, 
 r.n.d  the  Redemption  he  hath  wrought  for  us.        { 
 
 ft  3  P&ftt 
 
(  n*  > 
 
 Verfe.    13 
 
 Wherefore  Gird  up  the  loyns  of  your  mind  ht 
 fober  and  hope  to  the  End,  for  the  grace  that 
 is  to  be  brought  unto  you  dt  the  Revelation 
 of  Jeftts  Chrijt. 
 
 THe  great  error  of  Mans  mind,  and  the  caufc 
 of  all  his  Errors  of  Life,  is  the  diverting  of 
 the  foul  from  God*  and  turning  down-ward  to  in 
 tei'iout  confidences,  and  comforts  -3  and  this  mii* 
 choyce  is  the  very  root  of  all  our  miferies,  therefore 
 the  maineend  of  the  holy  word  of  God5is5  tountyc 
 the  hearts  of  McnfrcQithc  world, and  reduce  them. 
 To  God  as  their  oncly  reft3  and  folid  comfort  ;  and 
 this  is  here  the  Apoftles  mark  at  which  all  the  pre- 
 ceeding  difcourfe  aimcs>  it  all  meets  and  terminates 
 in  this  exhortation.  Wherefore  gird  up  the  loyns  of 
 your  mind  &c. 
 
 In  the  words  are  thofc  3  things  1.  the  great  ftay, 
 and  comfort  of  the  foul,  which  the  Apoftle  repeats., 
 and  rcPreients  to  his  afflicted  brethren.  3.  his  Exci- 
 ting them  to  the  right  apprehenfion,  and  confident 
 Expectation  of  it.  3.  the  Inference  of  that  Exhor- 
 tation* 
 
 The  matter  of  their  comfort  is3  the  grace  which 
 is  brought  to  them  at  the  Revelation  of  Jefuj  Chrijf. 
 fome  for  grace  read  )oy^  having  as  k  fecra's  for  x*f •* 
 lead  x*t*y  the  words  arc  not  more  near  one  to  ah 
 «thtr,  than  tire  things  they  fignify.  Qr*c*  and  joyy 
 but  Jics  moft  commonly  thus  rcada 
 
 The 
 
(  '3V> 
 
 The  eftatc  of  Grace,  and  that  of  glory  are  not 
 one/y  fo  infeparably  conncxed,  but  fo  like  one  to  the 
 other,  yea,  fo  cffentialy  the  fame,  that  the  (acne  ex- 
 prc-ffions  in  fcripture  do  often  fit  both  of  them,  and 
 fo  fie  them?  that  it  is  dojibtfull  for  which  of  the 
 two  to  underftand  them,  but  the  hazard  is  not  great, 
 feeing  they  are  (o  near,  and  fo  one,  grace  being  glory 
 begun,  and  glory  grace  complcatcd,  both  often  called 
 the  Kingdom*  of  God.  So  gr*c$  here  brought  to 
 thesis  cither  the  do&rine  of  grace  h  the  Gofpel, 
 wherein  Jefus  Chrift,  isreveafd,  and  that  Grace  in 
 hira,  for  all  the  whole  tcnour  of  the  Covenant  of 
 Grace,  and  every  Claufe  of  it  holds  in  him.  His 
 precious  name  rwns  throw  it  all,  'tis  the  Grace  of 
 falvation  to  be  fully  pcrfc&cd  at  the  laft,  and 
 cleared  Revelation  of  Jcfus  Chrift,  and  for  this  ra- 
 ther I  take  it  here,  for  that  the  Apoftles  neareft  fore- 
 going words  were  concerning;  that,  and  it  is  fee  up 
 here  as  the  objeft  of  hope,  which  though  often  pot 
 for  faiths  yet  in  its  proper  notion,  looks  out  to  that 
 which  is  to  come. 
 
 This  is  the  laft  a&  of  Grace,  and  yet  ftill  it  is  call- 
 ed by  it  felf,  and  not  turn'd  into  the  name  of  merit, 
 notwithftanding  all  the  obedience,  and  all  the  fuffer- 
 ings  of  the  Saints  that  have  gone  before  ir?  yea,  even 
 the  falvation  to  be  revealed  to  them  is  called  Grace* 
 but  'tis  needlefs  to  infift  on  this,  for  certainly  none 
 that  partake  of  Grace,  will  be  of  another  mind,  or 
 ever  admit  the  piixturc  of  the  ieaft  notion  of  felf 
 ileferving. 
 
 Though  much  difpute  hath  been  beftow'd  on  this, 
 and  Queftions  multiplying  in  the  difputants  hands, 
 {  as  is  ufuall  in  Controverfies )  one  growing  out  of 
 
 another 
 
(  l34  ) 
 
 another*  yet  truely,  1  tbfrk,  the  dcb3tc  in  this,  to  be 
 but  waile,  'tis  not  oncly  a^jnft  (he  voyce  of  the 
 fenpeures,  and  of  Grace  it  Ml  in  the  foul  -,  bin  even 
 againit  found  Rcafon,  to  imagine  any  meriting,  pr<> 
 perly  taker,  in  any  mere  Creature  at  his  Creators 
 bands,wiio  hach  given  him  his  being  of  which  gift  ail 
 his  fen  ices,  and  obedience  fall  fhort,  fo  that  he  can 
 never  come  to  be  upon  even  diferrgaged  terms,  much 
 lefs  to  oblige  a  new,  and  deferve  fomewhac  further, 
 befides,  that  fame-  Grace  by  which  any  fcrvesr,  and 
 obeys  God  ,  is  Iikewife  his  own  gift,  as  'tis  (aid, 
 All  things  came  of thee ,  and  of  thine  own  have  I  given 
 %hct\  both  the  ability,and  the  wilfof  giving  to  him,is 
 from  him,  fo  that  in  thefe  rcfpe&s,  not  Angels ;  nor 
 Man  in  Innoccncy  could  properly  merit  at  the  hands 
 of  God,  much  Jcfs  Man  loft,  redeemed  again,  and 
 fo  coming  under  the  new  obligation  of  Infinite  Mercy. 
 And  this  is  fo  evident  a  truth,  that  the  learned  ft  and 
 nioft  ingenuous  Jefuits,  ana  Schoolmen  have  in  di- 
 vers paflages  of  their  writings  acknowledged  it,  that 
 there  cannot  be  any  Compcnfation,and  much  Jefs  idc~ 
 lit  from  the  creature  to  God.  bu.tonely  in  relation  to 
 his  own  free  purpnfc,  and  the  tenour  of  his  word, 
 and  Co I'-'enant,  which  is  inviolable,  becaufe  he  is  un~ 
 changeable,  and  truxh  it  fdfe. 
 
 His  firit  grace  he  gives  freely,  and  no  Jcfs  freely 
 the  increafesof  it,  and  with  the  lame  gracious  hand 
 fcts  on  the  Crown  of  glory  upon  all  the  Grace  thae 
 he  hath  given  before.  Tis  but  the  following  forth 
 of  his  own  work,  and  fulfilling  his  own  thoughts  of 
 free  Love,  which  love  hath  no  caufe,  but  in  himfclf, 
 and  finds  none  worthy  s  But  gives  them  all  the 
 vysirthin^fs  th?y  have,  and  accepts  of  their  Love,  not 
 
 as 
 
4s  woftby  in  it  fclf  to  be  accepted,  but  became  m 
 himfelf  hacfi  wrought  it  in  therti,  not  onely  the 
 firft  talks >  but  the  full  draught  of  the  waters" of  life 
 is  freely  given  Reve%  21.17,  nothing  brought  wtih 
 them  but  third. 
 
 That  k  to  be  brought  E|  not  that  is  brought,  or  thac 
 fhall  be  brought*  butit  we  will  render  it  itn&ly,it  Hi 
 that  i?  a  bringing  to  yon.  That  blefTednefs,  that  Con- 
 fummation  of  grace  the  Saints  are  haftening  forward  tQ* 
 walking  on  in  their  way  wherefoe.ver  it  lyes  indiffer- 
 ently, through  hononr^  and  difhononr,  through  evill re* 
 port,  and  good  report.  And  as  they  are  haitening  t& 
 it,  it  is  haftii  ng  to  them  in  the  courfe  of  time,  every 
 day  brings  it  nearer  to  them  than  before,  and  notwtth 
 Handing  aH  difficulties,  and  dangers  in  the  way* 
 tbey  thac  have  their  eye  and  hopes  upon  it,  fhall  ar- 
 rive at  hj  and  it  (hall  be  brought  fafe  to  their  hand, 
 all  the  malice  of  men  and  Devils  fhall  not  be  able  to 
 cut  them  ihort  of  this  grace  $  that  is  a  bringing  to  them 
 againft  the  dsy  of  the  Rezelation  ofjefus  chriji. 
 
 v  At" the  Revelation  ofjefu*  Chrifi,  j  This  is  ref  e  ic- 
 ed from  the  jth.  Ferje.  and  it  is  a  clay  of  Revelation^ 
 a  Revelation  of  the  jufi  judgement  of  God*  Rom^  2, 
 5.  And  thus  it  would  be  to  all,  were  it  not,  that  it 
 Is  1vitha.ll,  the  Revelation  of  Jrfitr  Chrifi^  therefore 
 is  it  a  day  of  Grace*  all  Light,  and  blefTednefs  td 
 them  that  are  in  hitij,  becaufe  they, (hall  appear  in 
 him,  and  if  he  be  glorious,  they  fhall  itoc  be  inglo- 
 rious, and  afhamed,  indeed  were  our  fecret  fins  then 
 to  be  let  before  our  own  eyes,  in  their  affrightfulleft 
 vifage,and  to  be  fet  open  to  the  view  of  Angels,  and 
 Men,  and  to  the  eye  of  divine  Juftiec,  and  We  left 
 alone  fo  revealed  j  who  W  there  chat  could  gathei 
 
 my 
 
(  &  ) 
 
 4ny  comfort  ?  and  would  not  rather  have  thdr 
 thoughts  filfd  with  horrour  at  the  remembrance  and 
 expectation  of  that  day,  and  thus  indeed  all  unbe- 
 lieving and  ungodly  Men  may  look  upon  it,  and  find 
 it  terrible,  but  to  thofe  that  are  (hadowed  under  the 
 Robe  of  Righteous  Jcfus,yea  that  are  made  one  with 
 him,  and  fhall  partake  of  his  glory  in  his  appearing, 
 •ris  the  fwceteft,  the  mo  ft  comfortable  thought  that 
 their  fouls  can  be  entertain'd,  andpoffeff'd  wichall,to 
 remember  this  glorious  Revelation  of  their  Redeemer. 
 
 Tis  their  great  grief  here,  not  that  themfelvesare 
 hated,  and  vilified  S  but  that  their  Lord  Jcfus  is  fo 
 little  known  and  therefore  fo  much  defpifed  in  the 
 world,  he  is  vail'd,  and  hid  from  the  world,  many 
 Nations  acknowledge  him  not  at  all,  and  many  of 
 thofe  that  do  in  wordconfefs,  yet  in  deed  deny  him, 
 that  have  a  form  of  Godlincfs  and  do  not  o.icly  want 
 but  mock  and  fcotfe  the  power  of  it,and  to  fuch  Chrift 
 is  not  known,  his  Excellencies  arc  hid  from  their 
 eyes,  now  this  glory  of  their  Lord  be/ng  tender  to 
 thera  that  Love  him,  they  rejoyce  much  in  the  con- 
 fideration  of  this,  that  there  is  a  day  at  hand, where- 
 in he  fhall  appear  in  his  bright,  and  full  glory  to  all 
 nations,  and  all  (hall  be  fore'd  to  acknowledge  him 
 it  (hall  be  with  out  doubt,  and  unqueftion'd  to  ill, 
 chat  here  is  the  Mejfiahythe  Redeemer ,ihe  J»dge  of 
 the  woild. 
 
 And  as  it  is  his  day  of  Revelation,  'itfalfo  the  Re- 
 velation of  all  the  adopted  fons  of  God  in  him, 
 &<>r».  Q,fi.  they  arc  now  accounted  thcrcfufcof  the 
 world,  expofed  to  all  kind  of  eomtempts,  but  then; 
 the  beamsof  ChriiVs  glory  fhaflbeamifie  then),  and 
 they  frill  be  known  for  hit  i  Jel>.  3:   ?♦  Cel,  ?,  4. 
 
 Next 
 
Next  there  is,  The  Exhortation.  Hope  to  the 
 end.  The  difference  of  thefe  two  graces,  faith  and 
 hope  is  fofmall,  that  the  one  is  often" taken  for  the 
 other  in  Scripture,  'tis  but  a  divers  afpt$  of  the  fame 
 confidence/  faith  apprehending  the  infallible  truth 
 of  thofe  divine  Promifes,  pf  which  Hope  doth  affur- 
 edly  expeft  the  accomplifhrnenr,  and  that  is  their 
 truth,  fo  rhat  this  immediately  refuUs  from  the  other* 
 This  is  the  Anchor  pitch1  d  within  the  vail  that  keeps 
 the  foul  firm  againft  all  the  toffings  on  thefe  fwell- 
 ingSeas,  and  the  winds  and  tempefts  that  arife  upon 
 them.  The  firmed:  thing  in  this  tnferiour  world  is 
 a  believing  foul. 
 
 Fai:h  eftablifhes  the  heart  on  Jefus  Chrift,  and 
 Hope  lifts  it  up,  being  on  that  Rock  over  the  head 
 of  all  intervenient  Dangers,  CrolTes,  and  Tenta- 
 tions,  and  fees  the  glory  and  happinefs  that  followes 
 after  them. 
 
 Te  the  encT]  C)r  perfectly,  and  therefore  the 
 Chriftian  feeks  moft  eameftly,  and  yet  waits  moft 
 patiently,  PfaLi^o.6.  Indeed  this  hope  is  peifeft 
 in  contiuuance5  'tis  a  hope  unto  the  end,  becaufe 
 *tis  perfeft  in  its  nature,  although  imperfcQ:  in  de- 
 gree, fometimes  doubtings  intermixed  with  it  in 
 the  Chriftian  foul,  yet  this  is  their  infirmity,  as  the 
 Tfal/nijl  fpeaks,  not  the  infirmity,  and  infufficiency  of 
 the  objeft  of  their  hope.  Worldly  hopes  are  in  their 
 own  nature  imperfeft,  they  do  imply  in  their  very  be- 
 ing doubtfulnefs,  and  wavering,  becaufe  the  things 
 whereon  they  are  built  areinconftanr?and  uncertain 
 and  full  of  deceit,  and  difappointments,  fiow  cari 
 that  Hope  be  immoveable,  that  is  built  upon  moving 
 fands  or  quagmire-     Tis  that  which  is  irfelf  unfix- 
 
 ■      n  '        «* 
 
(  "38  ) 
 
 ed5  cannot  give  ftability  to  any  other  thing  reft:ng 
 on  It.  but  bccaufe  the  truth  and  goodnefs of  the  im- 
 mutable God  is  the  foundation  of  fpiritual  hope, 
 therefore  it  is  aflur'd,  and  like  Mount  Sion  that 
 cannot  be  removed,  and  this  wits  perfeftion. 
 
 Now  the  Apoftle  exhorts  his  Brethren,  to  en- 
 deavour to  have  ihcir  hearts  pofTefs'd  with  a*  high 
 a  meafure;  and  degree  of  this  hope,  39  may  be, 
 feeing  in  it  fe!f  it  is  fo  perfeft  and  firm,  fo  aflur'd 
 an  Hope,  that  they  afpire  to  all  the  affurance  and 
 perf  ftion  of  it  they  can  attain. 
 
 This  Hope,  as  I  conceive,  is  oot  only  to  have  the 
 habit  of  it  ftrong  in  the  Soul,  but  to  aft  it  often,  to 
 be  often  turning  that  way;  to  view  that  approaching 
 day  of  Liberty.  Lift  up  your  heads  for  the  daj  of 
 your  Redemption  draweth  nigh.  Where  this  hope 
 is  often  afted,  it  will  grow  ftrong,  as  all  habits  doe 
 and  where  'tis  ftrong,  it  will  work  much,  and  de- 
 light to  aft  often,and  will  control  both  the  doubtings 
 and  the  other  many  impertinent  thoughts  of  the 
 mind,  and  force  them  to  yeild  the  place  to  it  :  Cer- 
 tainly they  that  afTeft  that  coming  of  Chrift  much* 
 will  look  often  out  to  it,  we  are  nfually  hoping, 
 after  other  things,  that  doe  but  offer  themfelvesto 
 draw  us  after  them,  and  to  fcom  u?.  What  are  the 
 breafts  of  moft  of  us,  but  fo  many  nefts  of  foolifb 
 hopes,  and  fears  intermixed,  that  entertain  us  day 
 and  night,  and  fteal  away  our  precious  hours  from 
 us,  that  might  be  laid  out  fo  gainfully  upon  the 
 wife  and  fweet  thoughts  of  Eternity,  and  upon 
 the  blefTed  and  allured  hope  of  the,  coining  of  our 
 teloved  Saviour. 
 The  other  word?  of  Exhomsion    hereufed?.r.» 
 
 fubfervient 
 
fubfervient  to  this  end,  that  this  hope  may  be  the 
 moreperfcd  and  firm,  and  is  much  after  the  fame 
 manner  joyned  by  our  Saviour.  Luke  12.  35.  with 
 the  expeftance  and  waiting  for  his  coming,  and  in 
 this  pofture  the  Ifraelites  eating  the  paflbver  were 
 expe&ing  their  deliverance,  16  we  our  full  and 
 final  freedom. 
 
 If  you  would  have  much  of  this,  call  off  your 
 affeftions  from  other  things,  that  they  may  be 
 capable  of  nauch  of  it.  The  fame  eye  cannot  both 
 look  up  to  Heaven,  and  down  to  earth  at  the 
 fame  time;  the  more  your  affe&ions  aretrufs'd  up* 
 and  difentangled  from  the  world,  the  more  expe- 
 dite and  a&ive  will  they  be  in  this  jhope;  the  more 
 fober  they  are8  the  left  will  they  fill  themfelves 
 with  the  courfe  delights  of  earth,  the  more  room 
 will  there  be  in  them,  and  the  more  they  (hall  be  fil- 
 led with  this  hope.  It  is  great  folly  in  our  fpiri- 
 tual  warfare?  to  charge  our  felves  fuperfluouflyo 
 All  fulnefsofone  thing  hinders  the  receiving,  and 
 admittance  of  any  other  5  efpecially  of  things  fo  op- 
 pofite,  as  thefe  fulneffes  are  oppofed.  Be  not  drunk^ 
 with  wine  wherein  is  excefs  but  be  ye  filled  with  the 
 Holy  Gheftt  faith  the  Apoftle,  that  is  a  brutifh  ful- 
 nefs,  makes  a  Man  no  Man,  this  Divine,  makes 
 him  more  than  a  Man,  'twere  happy  to  be  filled 
 thus,  as  that  it  might  be  call'd  a  kind  of  drunken- 
 ncfs,  as  it  is  was  with  the  Apoftles.  jifif.Q. 
 
 Be  fiber']  Or  Watch,  the  fame  word  fignifies 
 both,  and  with  good  reafen  >  for  you  know  the 
 unfober  cannot  watch.  New  though  one  mainpart 
 of  fobriety  is  that  which  more  properly  aud  particu- 
 larly bears  this  name,  temperance  in  meat5  and  drink, 
 
 $2  and 
 
(    i4o  ) 
 
 ind  againft  this,(not  only  the  purity,  and  fpirtualnefs 
 of  Religion  5but  even  moral  vertue  inveighs  ns  its  (pe* 
 cial  Enemy  5  yea  nature  it  felf,  and  they  that  only  na- 
 turally confider  the  body,  and  its  intereft  of  Life, 
 and  health  3  find  reafon  enough  to  cry  down  this  bafe 
 intemperance,  which  isfo  hateful  by  its  own  deformi- 
 ty, and   withal  carries  its  puniuhment  along  with  it. 
 But  this  fobrietv  is  indeed  moft  neceflary  for  the 
 prefervation  of  grace,  and   ipiritual  temper  of  the 
 foul,  and  is  here  intended  ;   vet  I  conceived  is  not 
 all  that  is  here  meant,  the  word  is  more  general,  fatf 
 the  moderate  and  fober  ufe  of  ail  things  worldly,  as 
 he  fayes,    Gird  up  tie  loynes  of  your  mind^   fo  'tis 
 to  be  un^erftood,     let  your  minds    be  fober,  all 
 your  affe&Tons  inwardly  attempered  to  yourfpiritu- 
 al  condition,  not  glutting  your  felveswith  flefhly, 
 and  perifhing    delights  of  any  kind?    for  the^cre 
 yon  take  in    of  thefe,  the    lefs  you  fhall  baveof 
 fpiritual  comfort,  and  of  this  perfeft  hope.     They 
 that  pour  out  themfelves  uponprefent  delights  look 
 not  like  ftrangergj  and  hopeful  expectants  of  another 
 Life,  and  better  pleafures. 
 
 And  certainly  the  Captain  of  our  Salvation  will 
 not  own  them  for  his  followers,  that  lye  down  tg 
 drink  of  thefe  waters?  but  only  fuch  as  in  paflant 
 take  of  them  with  their  hand.  As  exceflive  eating 
 or  drinking  makes  the  body  ficklv^  and  lazv,  fit  for 
 nothing,  but  lleep,  and  befotsthe  mind^  cloyes  up 
 the  way  with  filthy  crudities  through  which  the 
 fpirits  fhouid  pafs,  bemircs  them,  and  makes  them 
 raove  heavily  as  a  coach  ki  a  deep  ways  thus  doth 
 all  immoderate  ufe  of  the  world,  and  its  delights 
 wibngthfe  foul  in  its  fr-irkusJ  conditio^   makes  it 
 
 iickly 
 
(   H*  ) 
 
 fickly  and  feeble,  full  of  fpiritual  diftempers,  and 
 ina&ivity  .  benummcs  the  graces  of  the  (pirir,  and 
 fills  the  foul  with  fleepy  vapours,  makes  it  growfe* 
 cure,  and  heavy  in  fpiritual  exercifes,  and  obftrufts 
 the  vyay  and  motion  ofthe  fpirit  of  God  in  the 
 foul :  therefore  if  you  would  be  fpiritual,  healthful, 
 and  vigorous,  and  enjoy  much  of  the  confolacion  of 
 heaven,  befparing,  and  fober  in  thofe  of  the  earth, 
 and  what  you  abate  ofthe  one  fhall  be  certainly  made 
 up  in  the  other.  Health,  and  a  good  conftitution 
 of  body  is  a  moreconftant  remaining  pleafure  then 
 that  of  excels  and  momentany  pleafing  ofthe  palate, 
 thus  the  comfort  of  this  hope  is  a  more  refined,  and 
 more  abiding  contentment  than  any  is  in  the  pafting 
 enjoyments  of  this  world,  and  'tis  a  foolifh  bargain 
 to  exchange  a  drachma  of  the  one  for  many  pounds 
 of  the  other.  Cpnfider  how  prefiingly  the  Apoftle 
 Sc.  Paul  reafons.  i  Qor.y.  25.  And  take  withall 
 our  Saviours  exhortation.  Be  fober  and  wutch^for 
 ye  hgoxv  not  at  vch^t  hour  your  Lord  rviUcowe. 
 
 The  double  nrinded  man  (fay  cs  S.James)  k  nnftabU 
 infill hkwayes?  although  the  word  figmfies  ufually 
 deceitfulnefs  and  difllmulation  of  mind,  anfwering 
 to  the  Hebrew  phrafe  of  a  heart  and  a  heart  :  Yet 
 here  I  conceive  it  hath  another  fenfe  agreeable  to 
 the  Apoftles  prefent  difcourfe  and  fcope  j  'tis  doubt- 
 fulnefs3  and  unfetled  wavering  of  mind. 
 
 Tis  impofifible  that  the  courfe  of  Life  can  beany 
 other  but  uneven,  and  incompos'd,  if  the  Spring  of 
 it,  the  heart,  whence  are  the  itfues  of  Life,  be  CoB 
 a  Man  that  is  not  agreed  within  ,  not  of  one  mind 
 with  himfelf,  although  there  wej-e  nothing  to  trou- 
 £}le3  nor  alter  him  from  without^  that  inward  corn- 
 
 motion 
 
C'mO 
 
 motion  is  a  fufficient  principle,  and  caufe  of  inconftan- 
 cy  :  How  much  more  then  mart  he  waver,  |  when  he 
 is  affaulted,  and  beat  upoi  by  outward  oppofirions 
 he  is  like  the  wave*  of  the  Sea,  of  himfelf  ever  fluctu- 
 ating to  and  fro  according  to  the  Natural  Inabili- 
 ty of  that  Element ;  and  then  being  expos'd  to  the 
 toiTwgs  of  all  the  waves  that  arife. 
 
 'Tis  therefore  in  Religion  a  main  thing  to  have 
 the  heart  eftablifh'd,  and  fixed  in  the  belief,  and 
 hope  of  the  great  things  we  look  for,  this  will  be- 
 get ftrength  of  refolution,  and  conftancy  in  aftion> 
 and  in  fufferingtoo.  And  this  is  here  our  Apoftles 
 great  intent  to  ballaft  the  fouls  of  his  Brethren  with 
 this  firm  belief  that  they  might  fail  even,  and 
 fteady  in  thofe  Seas  of  trouble.  Wherefore  (fayes 
 he)  if  thefe  things  we  have  fpoken  be  thus,  if  there 
 is  indeed  truth  in  them,  and  you  believe  it  fo,  what 
 remains  then,  but  to  refolve  for  it  upon  any  terrm^ 
 to  fit  for  the  journey  whatfoever  be  the  difficul- 
 ties, and  in  them  all  to  keep  up  the  foul  by  that 
 certain  hope  that  will  not  diffappoint  us. 
 
 What  he  hath  (aid  before,  is  as  it  werefhowing 
 them  fome  fruits,  feme  clutters  of  grapes  of  that 
 prom'tfed  Land3  and  this  Exhortation  is  anfweraWe 
 to  Caleb*s  word  ther?  Num*\^m  seeing  'tis  fo  good 
 a  Ltnd}  let  u*  go  h$  and  pojfefs  it,  though  there  be 
 flelhly  obje&s,  Sons  of  Anak^^  Ghttts  of  tentations 
 and  affi'&rons,  and  fins  to  be  overcome  ere  it  be 
 ours,  yet  'tis  well  worth  all  our  labour,  and  our 
 God  hath  afcertain'd  us  of  the  viftorv,  and  given  us 
 by  his  own  word  undoubted  hope  of  pofTefiing  it. 
 
 That  which  he  principally  exhorts  in  this  Verfc 
 is  the  right  placing  and  firm  continuing  of  our  hope. 
 
 When 
 
(  '43) 
 
 When  we  Confidcr,  how  much  of  our  Life  is 
 taken  up  this  way*  in  hoping  for  things  we  have 
 not,  and  that  even  they  who  have  moft  of  what 
 Others  are  ckfinng  ^nd  purfuing;  yet  are  ftill  hop- 
 ing for  fomewhar  further,  and  when  Men  have  at^ 
 tawd  one  thing,  though  it  be  fomething  they  pro- 
 thU'd  themfelves  to  reft  contented  withal,  yet  pre- 
 fently  upon  obtaining  it,  Hope  begins  to  find  out 
 fonie  new  matter  for  it  felfe.  I  fay  confidering  the 
 unceflant  working  of  this  pr»ffion  throughout  our 
 life)  'tis  bf  very  much  concernment  for  us  to  give 
 it  a  right  objeft,  and  not  ftill  to  be  living  in  vani- 
 ty, and  uncertainty.  Here  is  then  that  for  our  hope 
 to  apply  it  felf to,  after  which  it  needs  not  change, 
 nor  can  change  without  the  greateft  loCs.  Hope  for 
 the  Grace  that  is  coming  at  the  Revelation  of  Jefus 
 Chrift,  beftow  all  your  hope  on  this,  and  recal  it 
 not.     Hope  perfeUl)  and  to  the  end. 
 
 The  other  part  of  the  Exhortation  relatei  to  this 
 as  the  main  end,  and  in  the  Original  runs  in  this 
 form,  wherefore  girding  Hp  the  bines  §fyonr  mind 
 being  fober,  hope,  and^  to  the  end  hope  may  be  the 
 more  perfeft,  and  endure  to  the  end,  and  more  like 
 it  felfe  heavenly,  your  minds  muft  be  freed  from  the 
 Earth,  that  they  may  fetfor  heaven,  and  fehisis  ex 
 prefTed  in  two  feveral  words  but  both  meaning  much) 
 the  fame  thing}  that  temper  of  fobriety,  and  pof- 
 ture  of  being  girt,  arenoother,  but  the&me  remo- 
 val df  earthly  mindednefs,  aud  incumbring  cares  an  J 
 defires  of  earthly  things. 
 
 Gird  up  the  loynes"\  The  cuftom  of thofe  Countries 
 was,  that  wearing  long  garments  they  miffed  them 
 up  for  work  or    journey,     Chaftity  is  indeed  a 
 
 Chriftiaa 
 
(  i44  ) 
 
 Chriftian  grace,  and  a  great  y  art  of  the  fouls  free- 
 dom and  fpiritualnefs,  and  fits  it  much  for  Divine 
 things,  yet  I  think  it  is  not  fo  particularly,  and  on- 
 ly intended  in  this  expreffion,  as  St  Jeronz  and  others 
 take  it,  for,  though  the  girding  of  the  loynes  feem 
 to  them  to  favour  that  fenfe5  'tis  only  in  allufion 
 to  the  manner  of  girding  up  ufed,  and  befides  the 
 Apoftle  here  makes  it  clear.,  he  meant  fomewhat 
 elfc  5  forhefayes,  the  Loynes  of  your  winds  ^  gather 
 up  your  afFe&ions  that  they  hang  not  down  to  hin- 
 der you  in  your  Race,  and  fo  in  your  Hopes  of  ob- 
 taining, and  do  not  only  gather  them  up,  but  tye 
 them  up,  that  they  fall  not  down  again,  or  if  they 
 do,  be  fure  to  gird  them  ftraiter  then  before,  thus 
 be  ftill  as  men  for  your  journey,  tending  to  another 
 place.  This  is  not  our  home,  nor  the  place  of 
 our  reft,  therefore  our  loines  muft  be  (till  girt  up, 
 our  affe&ions  kept  fronj  training  and  dragging 
 down  upon  the  Earth. 
 
 Men  that  are  altogether  earthly  and  profane, 
 are  fo  far  from  girding  up  the  loines  of  their  mind, 
 that  they  fet  them  whole  downwards,  the  very 
 htgheft  part  of  their  foul  is  glued  to  the  Earth,  and 
 they  are  daily  partakers  of  the  Serpents  curfe,  they  go 
 on  their  Belly,  and  eat  the  duft  they  wind  earthly 
 thingsMovj  this  difpofitionis  inconfiftent  with  Graces 
 but  they  that  are  in  fome  meafure  truly  godly,though 
 they  grovel  not  fo,  yet  may  be  fomewhat  guilty 
 of  differing  their  affe&ions  to  fail  too  low,  that  u* 
 too  much  converfant  with  vanity,  and  further  engag- 
 ed than  is  meet  to  fome  things  that  are  worldly,  and 
 by  this  means  abate  of  their  heavenly  hopes,  and  make 
 them  left  perfeft,  lefs  cleat  and  fenfibletotheirfbuls. 
 
 And 
 
(40 
 
 And  becaufe  they  are  mod  fubje&  to  take  this 
 Liberty  in  the  /air  and  ca/m  weather  of  porfpefity, 
 God  doth  often,  and  wifely,  and  mercifully  caufc 
 rough  blarts  of  affl  ftion  to  arife  upon  them  to  itlakc 
 them  gather  their  Joofe  garments  nearet  to  them  and 
 gird  them  £lofcr. 
 
 Let  as  then  remember  our  wajf,  and  where  wc 
 arej  and  keep  our  garments  girt  up,  for  we  Walk 
 midft  thornes  and  briers,  that,  if  we  let  them  down, 
 will  entangle  and  rtop  us,  and  pofftbly  tear  our  gar- 
 ment** we  walk  through  a  wwld  where  there  is  much 
 mire  of  finfuJl  pollutions,  and  therefore  cannot  buc 
 defile  them,  and  the  croud  we  aic  among  will  be  ready 
 to  tread  on  them,yea  our  own  feet  may  be  entangled 
 in  them,  and  fo  make  us  ftumble,  and  poflibly  fall* 
 Our  onely  fafeft  way  is  to  gird  up  our  affc&ions 
 wholly. 
 
 This  perfect  hope  is  infofced  by  t!he  whole  ftraini 
 of  ic :  for  well  may  we  fixe  our  Hope  on  that  hap- 
 pinefs  to  which  wc  are  appointed  in  the  Eternall 
 Election  of  God.  Vtr.  s.  and  born  to  it  by  our  tfew 
 birth.  Ver.  3,  4,  and  preferv'd  to  it  by  his  almighty 
 power.  Ver.  5.  and  cannot  be  cut  ftiortof  it  by  all  the 
 affliftons  and  oppofuions  in  the  way,  no  nor  fo  much 
 as  depriv'd  by  them  of  our  prefent  Joy,  and  comforl 
 \tl  the  aflurance  of  it  Per.  6*  7>  8,  p.  And  then  being 
 taught  the  Greatnefs  and  Excellency  of  that  bleffed 
 Salvation  by  the  doctrine  of  the  prophecs?  and  A* 
 pottles,  and  the  admiration  of  Angels,  all  thefe  cot\* 
 fpffe  to  confirme  otir  Hope,  to  fnakc  it  perfe&?  tfnd 
 perfevering  to  the  End. 
 
 And  we  may  alfo  Learn  by  the  fofegoing  doctrine 
 that  this  is  the  place  of  out  trial]  and  conlift*  bfc* 
 
 T  At 
 
(  hO 
 
 the  place  of  our  reft  is  above,  wc  muft  here  have 
 our  Lay nes  girt,  but  when  vve  come  there,  we  may 
 wiarour  Ions  white  Robes  an  rheir  full  kneth  with- 
 out  djtiurbance,  for  there  is  nothing  there^but  peace 
 atfii  wUnnuc  danger  of  defilement,  for  no  unclean 
 thing  k  there-)  yea  the  ftreets  of  that  new  Jcrufakm 
 are  pav'd  with  pure  gold,  to  him  then  that  hatli 
 prepared  that  Cuy  for  us  let  us  ever  give  praife. 
 
 h 
 
 Vcrfes.   14.  15,  16. 
 
 Vcrfes,  1 4.  As  obedient  Children  not  fajhioning 
 your  fehes  according  to  the  former  Lnjis,  in 
 ymr  Ignorance, 
 
 Verfe.    1 15  ••     But  as  be  who  hath  called  yon  is 
 holy j  fo  be  ye  holy  in  all  manner  of  Cower* 
 faiion. 
 
 Verfe     16.  Becaute  it    is  written ^  be  ye  holy 
 for  1  am  holy. 
 
 tnr^Hj  word  k  a  Lamp  unto  r,iy  fiet^  fays  DavLu 
 JL  and  alight  unto  my  paths  tx\ot  oncJy  comfort- 
 able as  Light  is  to  the  eyes,  but  withal]  dirc&ive, 
 as  a  Lamp  to  his  feet.  Tims  here  the  Apoftic  doth 
 not  onely  fumiih  confolation  againft  dittreii,  but 
 Exhorts  and  dire&s  his  Brethcn  in  the  way  of  Holi« 
 ncfsjHvtchoUt  which  t>he  apprehenfion,  and  feeling, 
 ofthofe  coro  forts  cannot  iiMtt. 
 
 This 
 
(  «47  ) 
 
 Tins  is  no  other  but  a  clearer  and  fuller  exprefli- 
 OU,  and  further  prefling  of  that  fobriety,  and  ipiri- 
 tualncfs  of  mind,  and  life  that  he  jointly  exhorrctt 
 unto  with  that  of  perfeft  hopc^ver,  f  3.  as  in  fcparabfy 
 connexc  with  it  ;  if  you  would  enjoy  this  Hope1  be 
 not  conform  to  the  luft  of  your  former  ignorance, 
 but  be  holy. 
 
 There  is  no  doclrine  in  the  world  cither  fo  ple4- 
 fant,or  fopure,as  that  of  Chriftianity.'Tis  matchlefr, 
 both  in   fwectnefs,  and  holinefs.     The  Faith,  and 
 Hope  of  a  Chrifta  in  have  in  them  an  abiding  pre^ 
 aous  balm  of  comfort,  but  this  is  never  to  be  fo 
 Javifi/d  away,  as  to  be  poured  into  the  puddle  of 
 an  impure-  Conference*  No,  that  were  tolofe  it  un- 
 worthily, A$  many  as  ham  this  hope  purify  them/elves^ 
 even  as  he  is  pure,   i.Joh.  3,  3.    Here  they  are  com- 
 manded to  be  holy  as  he  is  holy,  A8s.  15.  Faith  firft 
 purifies  the  heart,  Empties  it  of  the  love  af  fin,  and 
 then  fills  it  with  the  Confolation  of  Cbri(t,   and 
 hope  of  Glory, 
 
 3Tis  a  foolifh  mifgrounded  fear,  $nd  fuch  as  argues 
 inexperience  of  the  nature,  and  workings  of  divide 
 Grace,  to  imagine  that  the  atfured  hope  of  falvation 
 will  beget  unholinefs  and  prelumptuous  boldnefs  iii 
 t^L  and    therefore  that    the   doclrine  of  that  affiN 
 ranee  is  a  doclrine  of  LiccntioufncTs.     Our  Apoftle, 
 we  fee  is  not  fo  fharp  fighted  as  tliefc  men  think 
 themfeves,  he  apprehends  no  fuch  matter,  but  in- 
 deed   fuppofes  the   contrary  as  unqueftionable  he 
 lakes  not  affured  hope,  and  holinefs  as  Enemies,  bt^t 
 joynes  them  as  neareft  friends,  hope  perfectly  and 
 be  holy. 
 They'are  mutually  firengthened  j  and  incrcaf  "cteacli 
 
 J  *  by 
 
(  i4«  ) 
 
 fey  the  other,  the  picrc  aflurance  of  falvation,  the  rpore 
 holinefs,  the  more  delight  in  it,  and  rtudy  of  it  as  the 
 oncly  way  to  chat  End,  and  as  labour  is  then  moft 
 pleafanc  when  we  arc  madefureft  it  fhall  not  be  loft? 
 fiothing  doth  make  the  foul  (o  nimble,  and  afticve 
 in  obedience  as  this  oyle  ofgltdnefs,  this  alTurcd  hope 
 of  glory.  Again  the  more  holincfs  is  m  the  foul?  the 
 clearer  always  is  tt  is  aflurancc,  as  we  fee  the  face 
 or  the  heavens  In  ft,  when  there  are  fewclt  clouds,* 
 The  grcatc'ft-affliflion  doth  not  damp  this  hope  fo 
 much,  as  the  fmafleft  fin;  yea,  it  may  be  the  more 
 lively  and  fenfible  to  the  fou!  by  affliction,  but  by  fin 
 %t  always  fuffers  lofs  as  the  Experience  of  all  Chn- 
 fiians  does  certainly  teach  them. 
 
 The  Apoftle  exhorts  to  Obedience,  and  enforceth 
 it  by  a  moft  perfuaiive  Reafon.  His  exhortation  is 
 i9  Negative,  not  fajhiomng  your  fetves.  a#  Pofi- 
 rive)  Beje  holy. 
 
 That  which  he  would  remove  and  feparate  them 
 from  is  Lufts,  This  is  in  Scripture  the  ufuall  name 
 of  all  the  irregular 5  and  finfull  dtfires  of  the  heart, 
 both  the  polluted  habits  of  them,  and  their  corrupt 
 ftreams,  both  as  they  are  within,  and  outwardly  vem 
 themfclves  in  the  Lives  of  Men,  The  Apolllc  St9 
 *john  (  I  Job.  2,  17.  J  calls  it  the' Lufl  of the  worldy 
 and  Vetji  55.  love  of  the  world.  And  chert  Verfi,  16, 
 Branches  it  into  thofe  three,  that  are  indeed  the  bafe 
 Anti-trinity  that  the  world  worships,  the  Ittjl  of  ths 
 tyesy  the  hifi  of  the  fit fl^  and  the  pride  of  Life. 
 
 The  foul  of  Man  unconverted?,  is  no  other  but  a 
 den  of  impure  Lulls,  wherein  dwell?,  pride,   tin- 
 vcleanhtfs  Avarice,  Malice  &€>  juft  as  Babylon  js  def- 
 ied*. Revelation,  $8,  2,  or  as#*f  13.  2$;  \Vere 
 ;  ' *       -      "    ^  -   a 
 
(  »4P  ) 
 
 a  Man's  eyes  opened  he  would  as  much  abhorrc  to 
 jremainc  wich  himfelf  in  that  condition,  $s  to  dwell 
 in  a  houfc  full  of  Snakes,  and  Serpents  as  S.  Aujlin. 
 fays,  and  the  firft  part  of  conversion  is  once  to  rid 
 the  foul  of  rhefe  noyfome  Inhabitants,  for  there  is  none 
 at  all  found  naturally  vacant  and  free  from  them  • 
 thus  the  Apoftle  here  exprcfles  ic  of  the  believers  he 
 wrote  to,  that  thefe  lulls  were  theirs  before  in  their 
 Ignorance. 
 
 There  i$  a  truth  in  it,  that  all  fin  aiifes  from  fome 
 kind  of  Ignorance,  ©rat  leaft,  from  prefent  Inadver- 
 tence, and  Inconfideration,  turning  away  the  mind 
 from  the  light,  which  therefore,  for  the  timers  as 
 if  it  were  nor,  and  is  all  one  wich  Ignorance  in  thq 
 <ffe&,  and  therefore  the  works  of  fin  are  all  called 
 works  of  darknefs  $  for  were  the  true  vifage  of  fin 
 feen  at  a  fuli  light,  undrefs'd,  and  unpainced>  ic  were 
 impofliable  while  ic  fo  appeared,  chat  any  one  foul 
 CQuld  be  in  love  with  it,  but  would  rather  five  it  as 
 hideous,  and  abominable  j  but  becaufc  the  foul  ni]T 
 renewed  is  all  darknefs,  therefore  it  is  all  juft,  and 
 Jove  of  fin,  no  order  in  it,  becaufe  no  light,  as  at  the 
 firft  in  the  world,  confufion  and  darknefs  went  toge- 
 ther, and  darknefs  was  upon  the  face  of  the  deep>  *u§ 
 fo  ill  the  foul,  the  more  Ignorance  the  more  abundr 
 ^ncc  of  Lulls. 
 
 ,  Th3t  light  that  frees  the  foul  and  refcue  s  it  from 
 ihe  very  kingJome  of  darknefs  muft  be  fomewhaq 
 beyond  that  unich  nature  can  attaine  ro  •,  ail  thq 
 Jjght  of  Philoiophv,  natural!,  and  morall  is  not  furfi? 
 dent,  yea,  the  very  knowledge  of  the  Law  fever.  *£ 
 fjrom  Chrift,  ferves  not  io  to  enlighten,  and  renew, 
 the  feu],  as  cofree  ic  from  ^nedarkgefj  qr  Ignorance; 
 
 here 
 
(  "5°  )  ,       , 
 
 herefpoke  of  5  for  our  "ApolUc  writes  to  Jetvs,  thac 
 knew  the  Law,  and  were  inftru&cd  in  ir  before  their 
 converfion,  yet  he  calls  thofe  times  wherein  Ghrift 
 was  unknown  to  them  the  times  of  their  Ignorance^ 
 though  the  rtars  fliinc  never  fo  bright,  and  the  moofi 
 wuhTthcra  in  its  full,  yet  they  do  not  all  together 
 make  it  day,  fail  :tis  night  till  the  fun  appear.  Tncre- 
 iore  the  Hebrew  dehors  upon  that  word  oisoh" 
 t»oti$)  Vanity  of  vanities  all  «•  vanity  vfay,  vana  e/j- 
 am  Lex,  doner  venerit  Mejfias*  Therefore  of  him 
 Zacharias  fifth  that  the  diy  faring  from  on  high 
 hath  viflted  u*  to  give  light  to  them  that  [it  in  darh^ 
 nefs  and  in  the  jfjadorp  of  death,  and  to  guide  our 
 feet  into  the  way  of  peace . 
 
 A  natural!  Man  may  attatne  to  very  much  ao 
 quir'd  knowledge  of  the  do&trte  of  Chrift,  and  may 
 difcourfe  excelfendy  of  it,  and  yet  ftill  his  foul  be 
 in  the  chains  of  darknef3,  faft  iockt  up  under  the 
 Ignorance  here  memion'd,  and  fo  ftill  ot  a  carnal 
 mind  in  fubjedion  to  thefe  lufts  of  Ignorance. 
 
 The  fsjving  light  of  fairh  is  a  beam  of  the  fun  of 
 Rightcoufnefs  himfelf,  that  he  fends  into  the  foul,  by 
 which  he  makes  it  difcern  his  incomparable  beauties, 
 and  by  that  fight  alienates  it  frsm  all  thofe  lufts,  and 
 clefires  that  do  then  appear  to  be  what  indeed  they 
 arc,  vilenefs,  and  filthinefs  it  fclf,  makes  the,  foul 
 wonder  at  ic  felf,  how  it  could  love  fach  bafe  trafh 
 io  long,  and  fo  fully  refolves  it  now,  on  the  choyc6 
 of  Jews  Chrift  the  cheif  among  ten  rtioufands,  yea, 
 the  faireft  of  the  Children  of  men,  for  that  he  is 
 withal  1  the  onely  begotten  Son  of  God,  the  bright- 
 btefi  of  hit  fathers  glory  and  the  cxprefs  image  of  hit 
 ferfoni  Htb.  |«  j. 
 
 The 
 
x  m  ■)■ 
 
 The  foul  once  acquainted  with  him,  can  With  dif- 
 dain  turn  off  all  the  bafe  follicitations,  and  impor- 
 tunities of  fin,  and  command  them  away,  that  for- 
 snarly  had  command  over  it,  though  they  plead 
 former  familiarities,  and  the  intereft  they  once  had 
 in  che  heart  of  a  Chriftian  before  ic  was  enlightned, 
 and  renewed.  He  can  well  tell  them  after  his  fight  of 
 ChtiiU  that  it  is  true,  while  he  knew  no  better  then 
 they  were,  he  thought  them  lovely  and  pleafing, 
 but  that  one  glance  of  the  face  of  Jefus  Chrift3  hacb 
 turn'd  them  all  into  extream  blacknefs,  and  defor- 
 mity, that  fo  foon  as  ever  Chrift  appear 'd  to  him, 
 they  ftraightway  loft  all  theit  credit,  and  efteem  in 
 his  heart,  and  have  loft  it  for  ever,  they  need  never 
 look  to  recover  it  any  more. 
 
 And  'its  from  this5  that  the  Apoftle  enforceth  this 
 dehortauon,  'its  true  the  lufts,  and  vanities  that  are 
 in  requcft  in  the  wofld  were  fo  with  you,  but  'twas 
 when  you  were  blind,  they  were  the  Iufts  of  your 
 Ignorance,  but  now  you  know  bow  ill  they  will  fuite 
 with  the  light  of  that  Gofpel  which  you  profefs, 
 2nd  that  inward  light  of  faith  which  is  in  the  fouis 
 of  fuch  as  be  really  believers. 
 
 Therefore  feeing  you  have  renoune'd  them,  keep 
 them  ftill  at  that  diftance,  do  not  ever  admitt  them 
 more  to  lodge  within  you,  that  fure  you  cannot  do, 
 but  do  not  fo  much  as  for  cuftorti  fake,  and  compliance 
 with  the  world  about  you,  outwardly  conform  your 
 felves  to  any  of  thcifh  or  make  femblance  to  par- 
 take of  them  as  S.  Paul  fayes-j  hai*  no  more  fellow- 
 fl;rp  with  the  unfruitful!  worths  of  dAr^eft*  hut  r*~ 
 iher  reprove  thtity  reprove  them  by  your  carriage, 
 and  let  the  light  of  your  holy  lives  difenver  their 
 
 lOUlEcfs*  2, 
 
(  '** )'. 
 
 i.   PofitivCj  Be  yea  holy.     This  includes    the  for- 
 mer, the  renouncing  of  the  lufts,  and  pollutions  of 
 the  world,  both  in   heart,  and  life  >  and  addes  far- 
 tl  tr5  tilling  ot  their  room  being  caft  out,  with  the 
 fcfeauttfyin"  graces  of  the  fpirit  of  God,  arid  the  a<2- 
 v -g  of  thofein  tluir  whole converfation  in  private,  and 
 abroad,  m  convening  with  cherftfelvesj   and  convert 
 ing  with  others, whether  £ood  or  bad,  in  a  conftanc 
 even  couf  fe,ftill  like  thv  rnfelves^nd  like  him  who  hath 
 rfaUcd  diem,  for  'tis  a  mod  unleemly,  and  unpleafanc 
 tiling  to  fee  a  Man's  life  lull  of  up$  and  downs,  one 
 ltep  like  a  Chriftian,  and  another  like  a  wordling,  it 
 canno'r  chufe  but  both  pain  hienfelf  &  dtfedifieothcrsi 
 Ent  as  he  that  calleth  you  is  holy$  Confidcr    whofe 
 you  are5  and  you  cannot  deny,  that  it  becomes  you 
 to  be  holy*  your  near  Relation  to  the  holy  God,  this 
 is  exprels'd  two  wayes?  namely,  As  children ,  and  a4 
 he  which  hath  called  you*     Which  is  all  one  as  if  he 
 had  faid,  hath  begotten  you  again,  the  v:  ry  outward 
 vocation  of  thofe  that  profefs  Chrift,  prelitth  holi- 
 nefs  upon  them,  but  the  inward  far  more,  you  were 
 running-  to  deftru&ion  in  rh?  way  of  fin,  and  there 
 was  a  voyce  together  with  the  Gofpcl  preached  to 
 Your  ear  that  (pake  into  your  heart  and  call'd  you 
 back   from  that  path  of  death,  to  the  way  of  holt- 
 ik  fs,  which  is  the  onely  way  of  life.     Me  hath  fevcr'd 
 you  froui  the  mafs  of  the  perfane  world,  and  pickt 
 you  out  to  be  jewels  for  himfelf,  he  hath   fee  you 
 tfpart  for  this  end,  that  yon  may  be  holy  to  him,  as 
 the  Hebrew  Word  that  iighifiel  holinefs  is  from  fet- 
 ing aparc,  or  fitting  for  a  paciilia:  ufe$  be  not  then 
 untrue  to  his  defignc,    he  hith  not  called  you  to 
 micitannefi^  but  nhi$  'Mtntfi*  Xh*fi  4*    Therefore  be 
 
.    (  **3  ) 
 
 ye  holy  3;  'tis  facritedge  for  you  to  difpofe  of  your' 
 felv-s,  af  er  the  impure  manner  of  the  world,  and 
 to  apply  vouf  felves  toany  profane  nic9  whonaGod 
 hath  confeer  ited  to  himfelf. 
 
 As  children"]  This  is  no  doubt  relative  to  that 
 which  he  fpoke,  Verfe  3.  by  way  of  thanksgivings 
 and  that  wherefore^  of  the  13.  Verfe,  drawes  it 
 down  mtber  bv  way  of  Exhortation.  Seeing  you 
 are  by  a  fp  ritual  and  new  birth  the  Children  of  fb 
 great,  and  good  a  Father,  he  commands  you  holi- 
 nefij  be  obedient  Children,  in  being  holy,  and  fee- 
 ing he  himfelf  is  moftholy,  be  like  him  as  his  Chik 
 dren,  be  ye  holy  as  he  is  holy. 
 
 As  obedient  Children']  Oppofit  to  that  Eph<2* 
 Sdns  of  difobedieme,  or  Hnbeliefy  as  the  word  may 
 be  rendered,  and  that  is  alwayes  the  fpring  of  diffb* 
 bedience.  Sons  of  mifperfwafiblenefs,  that  will 
 not-be  drawn,  and  perfwaded  by  the  tendered  mer- 
 cies of  God.  Now  though  this  Hebrew  manner  of 
 (peeeh  Sons  of  obedience  and  difebedience  fignifis 
 no  more  bat  obedient  or  difobedient  Perfons,  yet 
 it  doth  fignifie  it  moft  emphatically  and  means  a 
 high  degree  of  obedience,  or  difobedience,  thefs 
 Sons  of  difobedience,  Verfe  2.  are  likewife  Sons 
 of  wrath3   Verfe  3. 
 
 Of  all  Children  the  Children  of  God  are  moft  ob- 
 liged to  Obedience,  for  he  is  both  the  wifeft,  and 
 the  ldvingeft  of  fathers.  And  the  fumme  of  all  his 
 Cosunands  is  that  which  is  their  glory  and  happi- 
 nef*>  that  they  endeavour  to  be  like  him,  to  refem- 
 Lie  their  heavenly  father^  be  ye  per  felt  as  your  hea* 
 ttenly  father  frperfett>  fayesour  Saviour.  And  here 
 the  Apoftle  citing  out  of  the  Law,  be  ye  briefer  l 
 
 V  4M 
 
(  '54  ) 
 
 Am  holy %  Lcvit.  Il.44»  Law  anc^  G  of  pel  agree 
 in  thit.  And  as  Children  that  refemble  their  Fa- 
 thers,  as  they  grow  up  in  years,  they  grow  the 
 liker  to  them,  thus  the  Children  of  God  do  increafe 
 in  their  refcmblance,  and  are  daily  more  and  more 
 renew'd  after  his  Image.  There  is  in  them  an  in- 
 nate likenefs  by  his  Image  imprels'd  on  them  in  their 
 firft  renovaionD  and  his  fpirit  dwelling  within  them, 
 and  there  is  a  continuing  increale  of  it,  by  their  pi- 
 ous imitation,  and  ftudy  of  conformity  which  is 
 here  exhorted  to. 
 
 The  imitation  of  vitious  Men,  and  the  corrupt 
 world  is  here  forbid,  the  imitation  of  Mens  indif- 
 ferent cuftomes  is  bafeand  fervile,  the  imitation  of 
 the  vertues  of  good  Men  is  commendable:  but  the 
 imitation  of  this  higheft  pattern  this  primitive  good- 
 nefs  the  moft  holy  God,  is  the  top  of  Excellency. 
 And  'tis  well  (aid :  Summ*  Ktligienis  eft  imiUri 
 qnttn  calk.  All  of  us  offer  him  fome  kind  of  wor- 
 ship, but  few  ferioufly  ftudy,  and  endeavour  this 
 blefled  conformity. 
 
 There  is  no  qucftion  among  thofe  that  profefs 
 themfdves  the  People  of  God,  a  fdefl  number, 
 that  are  indeed  his  children  and  bear  his  Image 
 both  in  their  hearts  and  in  their  lives,  this  Imprei- 
 fion  of  holinefi  is  onthem(elves5  and  their  conver- 
 fation  •  but  with  the  moft,  a  name  and  a  form  of 
 godlinefs  is  all  they  have  for  Religion.  Alas  !  We 
 fpeakof  holincG,  and  we  hear  otit,  and  it  may  be 
 we  commend  it,  but  we  aft  it  not,  or  if  we  do,  'tis 
 fouta&mgofit,  in  that  fenfe  the  word  is  taken,  for 
 a  perfonated  a&ing,  as  on  a  ftage  in  the  fight  of 
 Men,  not  as  in  the  fight  of  our  lovely  God,    lodgi 
 
 'nfe 
 
(  m ) 
 
 ing  it  in  our  hearty  and  from  thence  diffufing  it  into 
 all  our  aftions.  A  child  is  then  truly  like  his  father, 
 when  not  only  his  vifage  refembles  him,  but  more 
 his  mind  and  inward  difpofition.  Thus  are  the 
 true  children  of  God,  like  their  heavenly  father  in 
 their  words,  and  in  their  aftions$  but  moft  of  all 
 in  heart. 
 
 9j\s  no  matter  though  the  profane  world  (that  (b 
 hate  God  that  it  cannot  indure  his  Image)  domock 
 and  revile*  'tis  thy  honour  as  David  hid  to  be  thus 
 more  vile,  in  growing  ftill  more  like  unto  him  in 
 holinefs,     and  though  the  civil  Man  count  thy  fafhi* 
 on  a  little  odd,  and  too  precife,  'tis  becaufe  he 
 knows  nothing  above  that  model  of  goodnefi  he 
 hath  fet  himfel^  and  therefore  approves  of  nothing 
 beyond  it,  he  knowes  not  God,  and  therefore  doth 
 not  difcern,  and  efteem  what  is  likeft  him.     Whea 
 Courtiers  come  down  into  the  Country,  theconv 
 mon  homebred  People  poffibly  think   their   habit 
 ftrangc,  but  they  care  not  for  that,  'tis  the  faQiiop 
 at  Court.     What  need  then  the  Godly  be  fo  ten- 
 der foreheaded,  as  to  be  out   of  countenance  be- 
 caufe the  world  lookes  on  holinefs  as  a  Angularity? 
 'tis  the  only  fafhion  in  the  higheft  Court,  yea,  of 
 the  King  of  Kings  himfeif. 
 
 For  I  am  holj~]  As  it  will  raife  our  endeavour 
 Jhigh  to  look  on  the  higheft  pattern,  fo  it  will  lay 
 our  thoughts  low  concerning  our  felves :  Men  com- 
 pare themfelves  with  Men,  and  readily  with  the 
 worft,  and  flatter  themfelves  with  that  comparative 
 betternefs  5  this  is  not  the  way  to  fee  our  fpots,  to 
 look  into  the  muddy  ftreams  of  pro  fane  Mens  lives 
 but  look  into  the  clear  fountain  of  the  Word,  and 
 
 V  2  there 
 
C  «5*  ) 
 
 there  lire  may  both  ditcern  and  wafli  them,  andcon- 
 fider  the  infinite  holinefs  of  God,  and  this  will  hum- 
 ble us  to  the  duft5  when  ifaiah*  faw  the  elorv  of 
 the  Lord,  and  heard  the  Seraphims  cry^  holy^  holy> 
 holy^  he  cried  out  of  his  own  and  the  Peoples  un- 
 holinefs.  Woe  is  mz  for  I  am  undone-,  for  I  am  a. 
 tH&n  of  unclean  lips,  and  I  drccU  in  the  midfi  of  a 
 feople  of  unclean  lips  ;  for  mine  eyes  have  fien  the 
 J^ing  the  Lord  of  Hofis. 
 
 Verfe   17. 
 
 7Jlnd  if  ye  call  on  the  Father,  who  without  refpetf  of 
 perfbns  judgeth  according  to  every  mans  wor/^,  pajlt 
 the  time  ofyonrfojuming  here  in  Fear* 
 
 THe  tentations  that  meet  a  ChrifVian  in  the 
 world  to  turn  him  afide  from  the  ftraight  way 
 of  obedience  and  holinefs,  are  either  fuch  as  prefer* 
 the  hopeoffome  apparent  good,  to  draw  him  froiv^ 
 that  way;  or  the  fear  of  fome  evil  to  drive  aud 
 affright  htm  from  it :  And  therefore  the  word  of  God 
 h  much  in  ftrengthning  the  Chriftian  mind  againft 
 thefe  two5  and  it  doth  it  mainly  by  pofTeffing  it* 
 both  with  hopes,  and  fears  ofa  higher  nature,  that 
 do  by  far  weigh  down  the  other. 
 
 The  frequenteft  aflaults  of  tentation  are  upoa 
 thefe  two  paffions  of  the  mind,  therefore  they  are 
 mainly  to  be  fortified  and  defended  by  a  hope  and 
 fear  oppofk  to  thofe  that  do  affaultus,  aadfufSci- 
 ently  ftrongtorefift  and  repel  them. 
 
 Thefe  two  therefore  our  Apoftle  here  exhorts. 
 '3 *  Tht  hope  of  that  glory  that  the  Gofpcl  propound^ 
 
 and| 
 
(  H?  ) 
 
 and  fo  outbids  all  the  protfers  of  the  World,  both 
 in  thegreatneft,  and  the  certainty  of  its  promifes. 
 2.  The  fear  of  God,  the  greareftaud  jufteft  judge, 
 only  worthy  to  be  fear'd  and  reverene'd ;  the  high- 
 eft  anger  and  enmity  of  all  rhe  world  being  lefsthen 
 nothing  in  companion  of  his  fmalleft  difpleafure. 
 There  is  here. 
 
 I.  This  fear.  o.  The  reafon  enforcing  ir.  3.  The 
 The  term  or  continuance  of  it. 
 
 In  ft**$\  But  how  fuites  this  with  the  h?gh  dif- 
 courfe  that  went  before  of  perfeft  allured  hope  ?  of 
 faith  and  Love  v  and  Joy,  yea,  Joy  unfpeakable, 
 and  glorious,  arifing  out  of  thefe :  How  are  all  thofa 
 excellencies  fallen  as  it  were  into  a  dungeon  ?  when 
 fear  is  mentioned  after  them,  doth  nor  the  Apoftle 
 Swjohn  fay  that  true  love  cafleth  out  feiry  and  is  it 
 not  more  clearly  oppofna  to  pcrfeft  or  allured 
 hope  and  to  faith  and  joy  ? 
 
 If  ye  underftand  it  aright,  this  is  fuch  a  fear  as 
 doth  not  prejudge,  but  preferve  thofe  other  graces 
 and  the  comfort  and  joy  that  arifes  from  them. 
 And  they  all  agree  fo  well  with  it5  that  they  are 
 naturally  helps  each  to  other. 
 
 It  were  fuperfluousto  infift  on  the  defining  thi* 
 paffion  of  fear,  and  the  manifold  diftinftions  of 
 it,  either  with  Philofophers  or  Divines.  The  fear 
 here  recommended  is  out  of  queftion,  a  holy  felf 
 fufpicionand  fear  of  offending  God,  whichmay  not 
 only  confifl:  with  afifurcd  hope  of  falvation,  and 
 with  faith,  and  love-*  and  fpiritual  joy,  but  is  their 
 infeparable  companion  as  all  Divine  Graces  aro 
 Jinkt  together,  as  they  faid  of  their  three  graces',  and 
 as  they  dwell  together  they  grow  os  decieafe  toge?- 
 
 thcr* 
 
(  M8  )     . 
 
 thcr.  The  more  a  Chriftian  believes*  and  loves, 
 and  re joycas  in  the  love  of  God5  the  more  unwil- 
 ling fure  to  difpleafe  him,  and  if  in  danger  the  more 
 afraid  of  it}  and  on  the  other  fide  this  fear  being 
 the  true  principle  of  a  wary  and  holy  Converfa- 
 t\on,  flying  fin,  and  >he  occafions  and  tentauons  of 
 fin,  and  refitting  them  when  they  fet  on,  is  as  a  watch 
 or  guard,  that  keeps  out  the  Enemies,  anddiftur- 
 ber*of  the  foul,  and  fo  preferves  its  inward  peace, 
 keeps  the  afliirancc  of  faith  and  hope  unmolefted, 
 and  that  joy  which  they  caufe5  and  the  intercourfe 
 and  focieties  of  love  betwixt  the  foul  and  her  belov- 
 ed uninterrupted ;  all  which  are  then  moft  in  dan- 
 ger when  this  fear  abates,  and  falls  to  flumbring  * 
 for  then  readily  fome  notable  fin  or  other  breaks 
 in,  puts  all  into  diforder ;  and  for  a  time  makes 
 thofe  graces  and  the  comfort  of  them  to  prefent 
 feeling,  as  much  to  fcek3  as  if  they  were  not  there 
 at  all. 
 
 No  wonder  then  if  the  Apoftle  having  ftirr'dup 
 his  Chriftian  Brethren,  whatfbevcr  be  their  eftatc 
 in  the  World,  to  feck  to  be  rich  in  thofe  Jewels 
 of  faith,  and  hope,  and  love,  and  fpiritual  joy,  and 
 then  considering  that  they  travel  amongrt  a  world 
 of  Thieves  and  Robbers  (no  wonder  I  fay)  that  he 
 adde*  this5  advifcs  them  to  give  thofe  their  jewels 
 incuftody,  under  Cod,  to  this  trufty  and  watchful 
 grace  of  godly  fear ;  aud  having  carneftly  exhorted 
 them  to  holinefi,  he  is  very  fitly  particular  in  this  fear, 
 which  makes  up  fo  great  a  part  of  that  holinefs,that  its 
 often  in  Scripture  nam'd  for  it  all. 
 
 Solomon  calls  it  the  beginning,  or  the  top  of  wifc 
 ttam$  the  word  fijaifies  both;  and  it  is  both.    The 
 
 beginning 
 
C  xt>9  )   r 
 beginning  of  it  is  the  beginning  of  wifdom,  and  the 
 
 progreft  and  increafe  of  it,  is  the  increafe  ofw  ifdom 
 That  hardy  ralhncftthat  many  account  valour  is  the 
 companion  of  ignorance,  and  of  all  raftinef*  boldnefs 
 to  (in,  is  the  mod  witlcfs  and  foolifh.  There  is  in 
 this  as  in  all  fear  an  apprehenfion  of  an  evil,  where- 
 of we  are  in  danger.  The  evil  is  fin,  and  the  difplea* 
 fure  of  God  and  punifhing  following  upon  fin.  The 
 Godly Manjjudgcth  wifely  as  the  truth  is,that  fin  is  the 
 greateft  of  evils  and  the  caufe  of  all  other  evils5  'tis  a 
 tranfgreffion  of  the  juft  Law  of  God,  and  io  a  pro- 
 vocation of  his  juft  anger?  and  the  caufe  of  thofe 
 punilbmeati  temporal  and  fpiritual  and  Eternal 
 which  he  inflifts.  And  then  confidering  how  migh- 
 ty he  is  to  punifti,  both  the  power  and  reach  of  his 
 hand,  that  it  is  both  moft  heavy  and  unavoidably 
 AH  thefe  things  may  and  (hould  concurre  to  the 
 working  of  this  fear. 
 
 There  is  (no  doubt)  a  great  difference  betwixt 
 thofe  two  kinds  of  fear  that  are  ufually  differenced 
 by  the  name  of  (ervile  and  filial  fear,  but  certainly 
 the  moft  genuine  fear  of  the  Sons  of  God,  that  call 
 him  father,  doth  not  exclude  the  confideration  of 
 his  juftice*  and  of  the  puniftiment  of  fin  that  his 
 }uftice  inflifts,  we  fee  here  'tis  us'd  as  the  great 
 motive  of  this  fear,  that  he  judgeth  every  Man  ac- 
 cording to  his  worker  And  David  in  that  Pjilm 
 wherein  he  fo  much  breaths  forth  thofeotherfweet 
 afFe&ions  of  love,  and  hope,  and  delight  in  God, 
 and  in  his  Word,  yet  exprefleth  this  fear  even  of 
 the  juftieeof  God.  Afy  flejh  tremhletb  for  fear  of 
 theey  and  lam  tfraidofthj  ^udgtmints.  Pfal.  tifi 
 120.    The  flefh  is  io  be  enaw'd  with  divine  judge- 
 
 meats. 
 
(    \6o  ) 
 
 rcerits,  though  the  higher  and  furerpart  of  the.fotfl 
 is  ftrongly  and  freely  ty'd  with  .the  cords  of  Love, 
 Temporal  corrections  indeed  they  fear  not  fo  much 
 in  rhemfelve*;,  as  that  Irnpreffion  of  wrath  that.may 
 be  upon  them  for  their  fins.  ?fiL  6-  i  eke.  That  is 
 the  main  matter  of  rheir  fear,  becaute  their  happ"^ 
 nefs  is  in  his  Love  and  the  light  of. his  countenance*, 
 •that's  their  life,  they  regard  not  how  the  world 
 lookes  upon,  them,  carenqt  who  frown  fo  he  fmile 
 •on  thefts  aad  becaufe  no  other  enemy  nor  evil  in 
 the  world  can  prejudge  them  in  this  but  their  owa 
 fin,  therefore  it  i*  that  they  fear  raoft. 
 
 As  the  evil  is  great,   lb  the  Chriftian  hath  great 
 reafon  to  fear  in  regard  qfhis,  danger  of  it*  -conll  act- 
 ing the   multitude^  aad  ftrength,  and  craft  of  his 
 enemies,  and  his  own  weaknefs  and  unskilfulnefs  to 
 lefift  them,  and  his  fad  experience  in  being  often 
 foyled,  teacheth  him  that  it  is  thus;  he  cannot  be 
 ignorant  of  it,  he  finds  ho\y  often  his  own  refefves 
 aad  purpofes  deceive  him. '   Certainly  a  godly  &hn 
 is  fometimes  driven  to  wonder  at  his  own  fraiity  and 
 uneonftancya   what  ftrange  differences  will  be,    be- 
 lt vixt  him  and  himfelfe,  how  high  and  how  de- 
 lightful at  fame  times  are  his  thoughts  of  God,  and 
 the  glory  of  the  life  to, come,  and  yet  how  eafily 
 at  another  time,  bafefentations  will  bemire  him,  or 
 at  the  leaft  moleft  and  vex  him,  aodxhis  keeps  him 
 in  a  continual  fear^    and  that  fear  in  continual  vigt- 
 lancy  and  circumfpc&nefs.     When  he  looks  up  to 
 God  and  confiders  the  truth  of  his  Promises,   and  the 
 ftit&ciency  of  his  grace  and  prote&ion,  and  the  Al- 
 mighty ftrength  of  liis  Redeemer,   tbefe  things  fill 
 bis>  foul  with  confidence  and  aflurence:   But  whea 
 
 ho 
 
hfc  turtles  his  eye  downward  a^ain  upon  himfelf,  and 
 finds  fo  much  remaining ''corruption-  within,  and  fa 
 many  tentations  and  dangers  and  adveffaries  without*1 
 this  forces  him  not  onely  to  fear  but  to  defpaif  of 
 himfelf  ;  and -it  fhould  doe  fo,  that  his  cruft  in  God 
 may  be  the  purer  and  more  entirenThat  confidence  in 
 God  will  not  make  him  fecure  and  prefumptuous  iti 
 himfelfi  ntir  that  fear  of  himfelf  make  him  diffident  of 
 God.  This  fear  is  not  oppofite  to  faith  but  high- 
 riiindedncfs  and  preemption  is,  Rom„  ti.  io>  To  a 
 natnrall  mind  it  would  fec-m  an  odd  kind  ofreafon- 
 ing  that  of  the  Apoftlc  Phil,  2.  12.  13.  'tis  God 
 that  worfath  in  you  to  tcill  and  to  do  of  hk  good 
 plea/ire.  Therefore  (  would  he  think  )  you  may  fave 
 a  labour  you  may  fit  ftill,  and  not  work,  or  if  you 
 work  you  may  work  fearlefty,  being  fo  fure  of  his 
 help,  buttheApoftleis  of  another  mind?  his  inference 
 is  therefore  workout  your  own  fafaation  and  workie 
 with  feur  and  trembling* 
 
 But  he  that  hath  afluraiiceof  Salvation  why  fliould 
 
 he  fear,  if  there  is  truth  in  his  affurance  nothing  can 
 
 difappoint  him,  not  fin  it  felf  §  'tis  trUe>  but  it  is  no 
 
 lefs  true,  that  if  he  do  not  fear  to  fin*  there  is  no  truth 
 
 ill  his  afflirance  -,  'tis  not  the  affurance  of  faith,  but 
 
 the  mifperfuafion  of  a  fecure  and  profane  mind.     2* 
 
 Suppofe  it  fo,  that  the  fins  of  a  godly  Man  cannot  be 
 
 fOsh  as  to  cut  him  fliort  of  that  falvation  whereof  he 
 
 is  affur'd,  yet  they  may  be  fuch  as  for  a  time  will 
 
 deprive  him  of  that  affurance,  and  not  onely  remove 
 
 the  comfort  he  hath  in  that,  but  lee  in  horrours^dnd 
 
 anguifh  of  confrience  in  its  ftead  3  though  a  Believer 
 
 is  freed   frorti  hell    (  and  we   may  oVerftrain  this 
 
 affurance  in  otir  doctrine,  beyond  Whih  the  (obefeft 
 
 %  afffg 
 
( *) ) 
 
 3nd  dtvoutefl  Men  in  the  world  can  ever  find  in  them- 
 felves,  though  they  will  not  trouble  thtmfelvcs  to 
 contcft  and  difpuce  with  them  that  lay  they  have  it) 
 fo  chat  his  foul  cannot  come  there,  yet  fome  fins  may 
 bring  as  it  vvcre  a  piece  of  hell  into  his  foul  for  a 
 time,  and  this  is  reafon  enough  for  any  Chriftian  in 
 h.s  right  wit*  to  be  affraid  of  fin.  No  man  would  will- 
 ingly hazard  himfelf  upon  a  fall  that  may  break  his 
 leg,  or  fome  other  bone,  though  he  could  be  made 
 furc,  both  that  he  fhould  not  break  his  neck,  or  that 
 his  life  were  not  at  all  in  danger,  and  that  he  fhould 
 be  pc  rfeftly  cur'd  ;  yet  the  pain,  and  trouble  of  fuel* 
 a  hurt  would  fcarrc  him,  and  make  him  warry  and 
 fearful!  when  he  walks  in  danger.  The  broker* 
 bones  that  David  complains  of  after  his  fall,  may 
 work  fear  and  warrinefs  in  thefe  that  hear  him, 
 though  they  were  afcertain'd  of  a  like  recovery. 
 
 This  fear  is. not  cowardice,  it  doch  not  d<bafc,but 
 Elevates  the  mind,  for  it  drowncs  all  lower  fears, 
 and  begets  true  fortitude,  and  courage  to  encounter 
 all  dangers,  for  a  good  Confidence,  and  the  obeying 
 cf  God.  The  RightzoM  is  bold  as  a  Lyon^  he  dares 
 doe  any  thing,  but  offend  God  >  and  to  dare  that  is 
 the  greateft  folly,  and  bafenefs,  and  weaknefs  in  the 
 world,  From  this  fear  have  fprung  al!  the  generoas 
 Resolutions,  and  patient  furftrings  of  the  Saints,  and 
 Martyrs  of  God,  becaufe  they  durft  not  fin  againft 
 him;  therefore  they  durft  be  imprifon'J,  and  impo- 
 vcnfh'd,  and  tortur'd,  and  dye  for  him.  Tims 'the 
 Prophet  I  fay  fees  carnal'?  and  godly  fear  as  oppofite, 
 and  the  one  expelling  the  other.  Ifa.  3.  12.  15. 
 And  our  Saviour,  Luke  12.4.  Fearmt  themthtt  kjU 
 the  bjd)  i  ip  fear  him  which  After  he  b*th  kjfrd 
 
 hath 
 
C  -A' ) 
 
 h*th  power  t$  cajl  into  he!/.  j/eay  I  fay  unto  you  ^  fed*. 
 him.  fear  not,  but  fear,  and  therefore  fear,  that  you 
 may  not  fear-  This  fear  is  like  the  trembling  thac 
 hath  been  obferved  in  fome  great  Courages  before 
 their  battels,  Mcfts  was  bold,  and  fearlefs  in  dealing 
 with  a  proud  and  wicked  King,  but  when  God  ap- 
 peared hefaid,fayes  the  Apoftle,  I  exceedingly  fc*r> 
 and  qua{e.  Heb.    \7>  21. 
 
 The  Reafon  that  we  have  here  to  perfwade  this 
 Fear,  is  twofold,  i.  Their  Relation  to  God.  2.  Their 
 Relation  to  the  world. 
 
 Firji.  To  God  as  their  father,  as  thdr  Judge, 
 becaufe  you  do  call  him  father,  and  profefs  your 
 iclvcs  his  Children,  begotten  again  by  him  (  lor  this 
 looks  back  to  that )  it  becomes  you  as  obedient  Child- 
 ren to  ftand  in  awe,  and  fear  to  offend  him  your 
 fat!  er,  and  a  father  fo  full  of  Goodnefs,  and  tender 
 love,  but  as  he  is  the  beft  father,  fo  confider,  that 
 be  is  withall,  the  grcateft,  and  jufteft  judge,  Judget 
 according  to  every  mans  work^. 
 
 God  allwaycs  fees,  and  difcerw  Men,  and  all  their 
 work,  and  ytdgeth^  that  is,  accounteth  of  them  as 
 they  are,  and  iometirnes  in  this  life  declares,  this  his 
 judgement  of  them  to  their  own  Conferences,  and 
 in  fome  to  the  view  of  othef  s,  in  vifible  punfhmctus, 
 and  rewards :  but  the  moft  folemn  judgement  of  ail 
 is  referv'd  to  that  Great  day  which  he  hach  appoint- 
 ed Wherein  he  xviti  judge  the  world  in  righteoufnefs 
 by  his  fan  Jefa.  Att.  17^  32* 
 
 There  is  here,  The  Soveraignty  of  this  judge,  the 
 
 univcrfality  of  his  Judgement,  and  the  Equ^y  of  ir. 
 
 all  muft  anfwer  at  his  great  Court,  he  is  fupreme 
 
 Judge  of  the  world,  he  made  it,  and  hath  chercfofe 
 
 X  2  unqucftionable 
 
C  >£+■  ) 
 
 linqueftionable   right  to  judge  it&jfe  judgeth  cverj* 
 f»an  \  and  'tis  a  moil  righteous  Judgement,  which 
 h2th  thefe  two  in  it-     Firit,  an  exadt  and  perfcd 
 knowledge  of  all  Mens  works.  2.  impartiall  judge- 
 ment or  them  fo  known.     7  his  Second  is  expreff'd 
 negatively,  by  removing    the  crooked  Rule   which 
 mans  judgement  often  follows.,  'its  without  Confe- 
 deration of  thofe  perfonali  differences,  that  men  eye 
 fo  much*  And  the  firft  is  according  to  the  work  it  fe]f. 
 'Job.  34,    19.   He  accepteh  not  the  perfon  of  princes^ 
 -nor    regardcth  the   rich  wcrz>  than    thi   poor,    and 
 ihe  rcalo'n  is  added.,  therefore  they  are  all  the  mori^ 
 pfhis  hands-  He  made  all  the  per  Ions,  and  he  makes 
 all  thofe  differences  himfelf  as  it  pleafeth  him,  there- 
 fore he  doth  nor  admire  them  as  we  do,  no,  nor  at 
 all  regard  them,:  we  find  very  great  odds  betwixt 
 {lately  palaces,  and  poor  Cottages,  betwixt  a  Princes 
 Kobes,and  a  Beggars  Cloak fc  but  to  God* -they  are 
 .all  one,  all  thefe  petty  differences  vaniili  in  Com- 
 panion of  his  own  greatnefs-fvlen  are  grcat,and  fnvall 
 compar'd  one  with  another,  but  they  aJJ  together 
 amount  to  juft  nothing  in  refpeft  of  him:  We  find 
 l)!gh  mountains  and  Jow  yalle}s  on  this  Earth,  but 
 coin  par  'd  with  the  vaft  compais  of  the  heavens  'tis 
 all  but  as  a  point,  arid  hath  no  fenfible  greacnef* 
 
 at  all. 
 
 Nor  regards  he  any  other  differences  to  byaffe  his 
 'Judgement,  from  the  works  of  men,  to  their  pcrfons. 
 You  profefs  the  true  Religion,  and  call  him  Fathers 
 but  if  you  live  devoid  of  bis  fear,  and  be  difobedient 
 Children,  he  will  not  fpare  you  becapfe  of  that  Re- 
 lation, but  rather  punifh  you  the  more  fever  ejy, 
 j^pcaufe  you  pr^te^ided  to.  he  hh  Children  and  yet 
 
 obeyed 
 
obeyed  him  not,  therefore  you  fhali  find  bin>  your 
 Judge  and  an  impartiall  fudge  of  your  works.  Remem- 
 ber therefore  char  your  father  is  this  Judgc,'and  fear 
 to  offend  him:  But  then  indeed  a  Believer  may  lock 
 back  to  the  other  for  comfort,  that  abufes  it  not  to 
 a  finfull  fecurity.  He  refolvcs  thus  willingly,  I  will 
 not  fin,  becaufe  my  father  is  this  juft  Judge  5  but  for 
 ray  frailticsl  will  hope  for  mercy, becaufe  the  judge 
 is  my  father. 
 
 Their  works,  comprehends  all  actions?  and  word^ 
 yea,  thoughts,  and  each  workituirely  tatcn  out fide 
 and  tifiele  together,  for  he  fees  all  alike  and  judgech 
 Recording  to  all  together,  he  looks  on  the  wheel:,  and 
 paces  within,  as  well  as  on  the  handle  without,  and 
 therefore  ought  we  to  fear  the  lead  creokednefs  of 
 our  intentions  in  the  befc  works ;  for  i(  we  entertain 
 any  fuch,  and  ftudy  not  finglcn.efs  of  heart  tin's  will 
 call  all,  though  we  pra*y3  and  hear  the  wcr  1,  and 
 preach  it,  and  live  outwardly  unblamcably.  And  in 
 that  great  Judgement,  all fecret  things  fnall  be  ma- 
 hifeft  j  as  they  are  alwayes  open  to  the  eye  of  this 
 Judge,  fo  he  fhall  then  open  them  before  Men,  atfd 
 -Angels:  therefore  let  the  Remembrance,  and-  fre* 
 quent  Confide  ration  of  this  all-feeing  Judge,  and  of 
 that  great  Judgement  wean  our  hearts,  and  beget 
 in  us  this  fear.  2  Cor.  5,  lo.ir.  If  you  wcuid  have 
 confidence  in  that  day >and  not  fear  ic  when  it  come?, 
 fear  it  now,  fo  as  to  avoid  fin,  for  they  that  now 
 tremble  at  ic,  fhali  then,  when  k  comes,'iift  up  their 
 faces  with  joy,  and  they  that  will  not  fear  ic  now, 
 fiiall  then  be  overwhelmed  with  fears,  and  terrour, 
 they  fhaJl  have  fuch  a  burden  of  fear  then,  as  lUc 
 they  fhall  account  the  hiiis  and  mountains  lightcr.thaa 
 
(   i<*  ) 
 
 Pajs  the  time  of  your  Sojourning  herein  Fear, 
 In  this  I  conceive  is  Implied  another  perfuafive  of 
 this  fear.  You  areSojurncrc,md  Strangcrs,as  here  the 
 word  fignifies,and  a  warry  circumfped  carriage  be- 
 comes ttrangcrs}  becaufe  they  are  mod  expos'd  to 
 wrongs  and  hard  accidents:  Yon  are  encompnffed 
 with  enemies  and  fnares  ,  how  can  you  be  fecure  in 
 the  midft  of  them  f  this  is  not  your  reft,  watchfull 
 tear  becomes  this  your  fojurmng.  Pcrfed  peace, 
 and  fecuricy  is  referved  for  you  at  home,  and  that's^ 
 the  laft  term  of  this  fear,  it  continues  all  the  time  of 
 this  (ojurning  Jifc,  dyes  not  before  us3  we  and  it 
 /hall  expire  together. 
 
 Bleffed  ft  he  that  fear •eth  alwiycs  fays  Salomon,  in 
 fecret,  and  in  fociery,  in  his  own  boufc,  and  in  Gods> 
 we  mnft  hear  the  word  with  fear,  and  preach  it  with 
 fear,  affraid  to  mifcarry  in  our  Intentions,  and  Man- 
 ners, Serve  the  Lord  north  fear  ;  yea,  in  times  of 
 inward  comfort,  and  joy  5  yet,  rejoice  with  trembl- 
 ing* Pfa.  3. 11.  Notonely  when  he  feels  mod  his  own 
 weaknefs,  but  when  he  finds  himfelf  ftrongeft  ;  None 
 fo  high  adv^ne'din  Grace  here  below,  as  to  be  out 
 of  need  of  this  Grace ;  but  when  their  fojourning 
 fhall  be  done,  and  they  are  come  home  to  their  fa- 
 thers  houfe  above,  then  no  more  fearing.  No  entrj* 
 tor  dangers,  there  and  therefore  no  tear:  A  holy 
 Reverence  of  the  Majcfty  of  God  they  ftiall  indeed 
 have  then  moft  of  all,  as  the  Angels  (till  have,  be* 
 caufe  they  fhall  fee  him  moft  clearly,  and  the  more 
 he  is  known,  the  more  Revernc'd  :  but  this  Fear  that 
 relates  to  danger  fhall  then  vanifh ;  For  there,  there 
 is  neither  fmy  nor  forrow  for  fin ,  nor  tentation 
 to  finy    no  more  Conflifts  5  but  afcer   a  full,  and 
 
 final! 
 
finall  vi&ory  an  Ecernall  peace  an  Everlafting 
 Triumph.  Not  oncly  fear  i  but  faith  and  hope  do  im- 
 plv  fome  Imperfedion  noc  confident  with  that  bleffed 
 Eftate,  and  therefore  all  of  them  having  obtained 
 their  End,  (hall  end  ^Faith  in  fight,  and  Hope  in  polfe* 
 flion,  and  fear  in  perfect  fafcty,  and  Everlafting 
 Love  and  delight  (hall  fill  the  whole  foul  in  the 
 vifion  of  God# 
 
 Verfe.  1 8. 
 
 For  as  much  as  ye  kporP,  that  ye  tPere  not  Re* 
 deemed  with  corruptible  things  ^as  Silver  ^and 
 Gold,  from  your  <z/ain  Converfation  received 
 by  tradition  front  yonr  fathers. 
 
 IT  is  Impoflible  for  a  Chriftian  to  give  hirnfelf  to 
 conforme  with  the  world's  ungodiinefs,  unlefs 
 firrt,  he  forget  who  he  is,  and  by  what  means  he 
 attain'd  to  be  what  he  is \  therefore  the  ApolUe  per- 
 fuading  his  Brethren  to  holinefs,  puts  them  in  min<J 
 of  this,  as  the  ftrongeft  incentive  $  not  onely  have 
 you  the  Example  of  God  fct  beiore  you  as  your 
 father^  to  beget  in  you  the  love  of  holinefs,  being 
 your  livelieft  refemblance  of  him  5  and  the  juftke  o£ 
 God  as  your  Judge5  to  argue  you  into  a  pious  fear 
 of  offending  him  ;  but  Confider  this,  that  be  isyouc 
 Redeemer,  he  hath  bought  out  your  liberty  from  fin* 
 and  the  world  to  be  altogether  his,  and  think  on  the 
 price  laid  down  in  this  Ranfome,  and  shefe  ous  of 
 question  wil!  prevails  wish  you, 
 
 W<5 
 
(  .68  ) 
 
 We  have  here  The  evil  diffuaded  from,z//£.  Aviin 
 Cbnvtrfatidh ',2'thd  diffuafion  itfclf.  i.  'tis  caJJed  frlMA* 
 ?;^/«  Co  ?n>cr fit  ion.?.  liecei^vd  by  tradition  from  their 
 fathers.  By  this  1  conceive,  is  not  oncly  understood 
 che  fuperfhuons,  and  vain  devices  in  Religion, that 
 a'.'jumjcd  Airferfgft  the  Jews  by  tradition,  of  which 
 our  .Saviour  often  reproved  therrv  while  he  was  cbn- 
 verfant  amongft  chem,  as  we  find  in  the  Gofpc*,  and 
 all  this  was  meari'c,  Verfiy  14.  by  the  Lnjis  oj  their 
 former  ignorance  \  but  generally  all  the  corrupt,  and 
 finfull  cuftomes  of  their  lives :  lor  it  fecrr.s  not  fo 
 pertinent  to  his  purpofc  exhorting  to  Holinefs  of  life? 
 to  (peak  -of  their  iupcriUtious  lraditions  as  their 
 other  iinlull  habitudes,  which  are  no  lefs  hereditary, 
 and  by  the  power  of  Example  traditional!  $  which 
 by  reafon  of  their  common  Root  in  Mans  lrnfull 
 nature,  do  fo  eaiily  pafs  from  parents  to  Children, 
 Nature  making  their  Example  powerful!,  and  the 
 Corruption  of  Nature  giving  it  moll  power  in  that 
 which  is  Evilh  And  this  is  the  rather  mentioned  to 
 take  away  the  force  of  ir,  and  cue  of  that  influence 
 which  it  rniglr;  have  had  into  their  mindes,  there  is  a 
 kind  ofConvcrfationthat  the  authority  of  your  fathers 
 pleads  for,  but  Remember,  that  it  15  that  very  thing 
 from  which  you  are  delivered,  and  called  to  a  new 
 tjUic  and  form  of  life,  and  have  a  new  patterne  kt 
 before  you  inftcad  of  that  corrupt  Example, 
 
 Tis  one  great  Errour,  not  oncly  in  Religion  and 
 manners,  but  even  in  humane  fcieiue,  that  Klcn  are 
 ready  to  take  things  upon  truft  unexamined,  from 
 chefe  that  went  before  them,  partly  out  of  eaiinefs* 
 .irxifparin?  the  payics  of  triall,  partly  out  of  a  fu- 
 perftuious  pycrcftccOQ  of  their  Authority;  but  the 
 
 chief 
 
(  l$9  ) 
 
 cfilfcf  Reafon  Vthj  corruptions  in  Religion,  and  pf  ac* 
 tide  of  preceeding  ages,  take  Co  much  with  pofte- 
 rity,  is  that  before  mentioned,  the  univerfal  fyra- 
 p'athy*  and  agfreerftent  that  thofe  evils  have  with 
 the  corfrupt  Natiire  of  Man, 
 
 The  Prophet  Eiekjel  obferves  this  particularly  in 
 the  Jewes,  €hap.  ao.  Verfi  14,  That  their  ejes  mrt 
 after  their  Fathers  idols >  Contrary  ro  Gods  exprefi 
 forewarning*  Verfe  *8.  This  was  the  great  quar- 
 rel of  the  Heathens  againft  theChriftian  Religion  id 
 the  Primitive  times,  that  it  was  new,  and  unknowp 
 to  their  Fathers,  and  the  ancient  Writen  of  thofc 
 times  are  frequent  in  (hewing  the  vanity  of  this  ex- 
 ception, particularly  La3dntikty  Itiftit.  lib.  2.  cap. 
 7,  f.  The  fame  prejudice  doth  the  Church. of 
 Rome  fingovcr  continually  againft  the  Reform 'dRe* 
 ligion,  where  fras  it  before  Luther,  &c.  But  this 
 \i  a  foolilh  and  reafonlefs  diverfion  frorft  the  fearch 
 of  Truth,  beeaufe  Errouf  is  more  at  hand,  br  from 
 the  entertaining  it  being  found,  btctfufc  falfhoorf 
 is  in  poflefiion. 
 
 As  fn  Religion,  Co  in  the  courfe  and  pra&ife  of 
 Mens  lives,  the  ftream  of  fin  runs  from  one  age  into 
 another*  and  every  age  makes  it  greater,  adding 
 fomewhat  to  what  it  receives*  as  Rivers  gton  in 
 their  courfe*  by  the  acceffion  of  Brookes  that  fall 
 into  them,  and  every  Man  when  he  is  born  falls  lik« 
 a  drop  into  this  main  current  of  Corruption*  and 
 fo  is  carried  with  it  down*  and  this  by  reafoa  of  it* 
 ftrength,  and  his  own  nature  which  willingly  di£ 
 folves  into  it,  and  runs  aldng  with  it.  In  thi#  if 
 manifeft  the  power  of  Divine  G  face  in  a  Mans  Con* 
 verfion^  that  it  fevers  him  fo  powerfully  from  the 
 
 T  ft&jlbttii 
 
propane  Worl^.-and  gives  htnr  ftf Wg&$0)  wn. 
 
 contbry'  to •••  the  great  current  o(  vvic&e&^>Y;*hajfci 
 is  roiind  abo.uthtm,  in  lib  Parents  poflibty0>  ff$Mffi 
 Ms'ifiikhfed/and  "Friend^  and  in  the  *n©ft  ot-MetVj 
 that  he  meets  withal.     The. Voice cfGod$  tfra^ou^ 
 effol  Word  bf  Effectual  railing  that  he-  fpeaks-iq  jlo 
 the-  hearty  makes*  ,a  .Man  break  .throdpti.  ail,   'andi 
 leave  all  to  -follow  G.ody  as  Aktkam^d  4? jjpqiffe 
 catted  dut  from  his  kindred  and  Fathers  houfe^tpo) 
 jt-txtbey   towards    the  I  Land  that  God.had  "pro^; 
 rfiM  *hrni.-    And    this   m   that   v/hrch.  .is-  fpoke. 
 to-che  ChUtrhj-^nd  to  each -believing. foul  by  |h«j 
 fpfrit  df'God^.     Forget  ~#lfo  ihimownfecffcAvd  thy: 
 F'tyherzhwife  ftfyail  the  Kihg^greeily .  delight  m;tiy~) 
 i>e4utyi   regard  nor  what  others  think,  though  th^ 
 neatfett»frkads  $  b&t  ftudy  oaly  to  pleafe  hinl3>and;. 
 thetvt'hou  (halt  pieafetiiratedeed,  da  not  -deforpii 
 thyfaoe.\vHh  looking  out.  a  f^int  to  me  cuftonv- 
 «lfthe  World,;,  but  look'  ftraight  forwarid  cdftjifi%) 
 ahii  *-f©4lioi* fhait-  be  bcniuiful  Jnrhif  eyes.  ^Wh^m 
 God  calls  a  Man  in  a  remarkable  manner,  .%*- pro*; 
 pteme  Friends  are  all  in  a^tumurt^-whr^trijeeAtAi^ 
 t6 be* more-p^ai&u'hen wre^  and  aii y  btarN  eigbbourifc 
 ¥&t  all -this- is  aJcortfitfbdnoifc*  tfaar^drks  nothing: 
 <#>  tfre  heart  that  the  Lord  hathaacbehnJ  %Att*mf&{ 
 fiUo^vhiin,-  ihpugh  by  traniplh^iippd  tViends',  ^r\Ai 
 kYndred  it  they  lyein  the  vtjlv,  wevfre.  how  power*: 
 t'AW'f  -a  '  Wojrd  fr^m  Orriit  xincwiiis;iBift3ple«  tat. 
 Ictil'e  aUimd^fgllcm^Jnr.  -  ■  ;•   burij 
 •fcfcWj  FxhmJiMi*  irag:^nft:5rHjftE£u!  and  -unholy 
 ctti  terf^ic  n, : l>y.  whs* :  Aat boriry^an ^ Erarnpl-e  fo- 
 ct^^cVo^Hierrded  m  mrthe  ApnftJce  fleafons  in 
 '  -    IIP       :  .atcv.tirong  j: iindvpreffing,:;  there -is 
 -■-*  ■*     -  -  one 
 
, ,    £  tx*  ) 
 
 :&ne  exprdsti  hi  the  very  rifiw^pj  he  -give*  !iey:.V>if 
 ivuin  Cdwve.Kfatitin.s  .'/.  -        -.-., 
 
 rj  The  isnind  of  Man  the  Guide>.  and  fource  of  his 
 aftrons,  while 'tis  Eftranged  from  God,,  is  nothing 
 but  a  forage  of  vanities,  the  Apoftle  Su  Tattl .fpeafe 
 •this  of  the  !G  entries',  that  they  became  vain  inihc*r 
 \it}Htgi?idtions%  and \tbeir\foolifo  heart  mas  darfaed., 
 )0iJ*s)«*9  t* .  Their  greatr  Naturaliffcs  and.philofo- 
 phers  toot  excepted,  and  tr\e  moue  they  fhx>ve  tctpIaVy 
 the:  wife,  men,  the  more  they .befool'd,-  themfelvea, 
 thus  likewife.£^.-:4.  17.  and- thus  the  Lord  com- 
 plains bv  his  Prophet  ofthe  extream  folly  .of  his  Peo- 
 ple, Ifiy.  44.^20.  and  by  Jiremy  that  their  htar-U 
 uire  lodger  a f  vain  thoughts?  and  thefe  are  the  true 
 rcaufe  of  a  vain  Converfaiian.  rii  ..      ■:[ 
 
 The  whole  courfe*  of  a  Maps  life  out  of  Chrift, 
 is  nothing  but  a  continuat  trading  in  Vanity 5a'UH« 
 fliing  a  Circle  of  toyle  and  labour,  and  reaping  r*Q 
 prohc  at  all.     This  is.  the  vanity;  of  every  nauiVal 
 -Mans  Conrerfatioa,  that  not  only  others  are  writ 
 benefited  by  it,-  but  it*;is  fruitlefs'tohimftif,  there 
 •antes  to  him  ho  folid  good  out  of  it.     That  is  rru# 
 truly  vain,  that  attains  not  its  proper  end  :  -Now 
 fclK  a   Maras -endeavours  aiming  at  his  ''fatisfaft'ionj 
 :^nd  Contentment,  that  Conversation  that  givesh*to 
 nothing  of  that,  but  removes  him  further  from  it,  As 
 juftly- called vain  conmrfation*    what' fruit  had  ye 
 -feyesthe  Apoftle,  inthofe  things  whereof  ye  ate\no& 
 afbamld:  } .  Either  count   that  lhame  that    (at   the 
 4*eft)-'growes  out  of  them,  their  fruit,  or  corjfeft 
 <they  have  1  none, a  therefore!  they  are  called -thr  ui~ 
 Kfiuitful  works  ofckttkpt/j.L  :;..:/:'  ./ 
 
 j    Let  thei-VokittfuousPerfohXayiit©ut  upaa  bis 
 bvtfa  Y  2  death 
 
(  fjrt) 
 
 death-bed,  whatpleafure,  or  profit  doth  then  abide 
 with  him  of  all  his  former  finful  delights.  Let  him 
 tell  if  there  remain  any  thing  of  them  all,  but  that, 
 that  he  would  gladly  not  have  to  remain,  the  fting 
 of  an  accufing  Conlcjence,  which  is  as  lading  as  the 
 delight  of  fin  was  fhbrt>and  evanifhing.  Let  the  cove- 
 tous, and  ambitious,  declare  freely,  even  thofe  of 
 them  that  have  profpered  moft  in  their  purfuit  of 
 Riches,  and  Honour,  what  eafe  all  their  Pofltfli- 
 ons,  or  titles  do  then  help  them  to,  whether  their 
 fains  are  the  left,  becaufe  their  Chefts  are  full,  or 
 their  Houfes  ftately^  or  multitude  of  friends,  and 
 fervants,  waiting  on  them  with  Hat  and  Knee,  arid 
 if  all  thefe  things  cannot  eafe  the  body,  how  much 
 lefs  can  they  quiet  the  mind.  And  therefore  is  it 
 tiot  true,  that  all  pains  in  thefe  things,  and  the  un- 
 even wayes  into  which  they  fometirnes  (tept  afide 
 to  ferve  thofe  ends,  apd  generally  that  all  the  wayes 
 of  fin,  wherein  they  have  wearied  themfelves,  were 
 vain  Rollings,  and  toolings  up  and  down,  not  tend- 
 ing to'acertain  Haven  of  peace  and  happinefi,  *tis 
 a  lamentable  thing  to  be  deluded  all  a  Lifetime  with 
 a  falfe  dream,    Jfit.  a.  8. 
 
 You  that  afe  goisg  on  in  the  common  Road  of 
 fin,  although  many5  and  poffibly  your  own  Parents 
 have  trod  it  before  you,  and  the  greateft  part  of 
 thefe  you  no\*  know  are  in  it  tyith  ypii  and  keep 
 yon  Company  in  it ;  yet  be  per  fw  ad  ed  to  ftop  a  lit- 
 tle, and  ask  your  felves,  what  it  is  you  feek*  or 
 expeft  in  the  end  of  it,  would  it  not  grieve  any  ]*. 
 bearing  Mao  to  wojk  hard  all  the  day,  and  have  na 
 wages  to  look  for  at  night,  'tis  a  greater  loft  to 
 wea*  out  our  wkoli  life*  wi  wthc  c'vewng  ot  out 
 
(  m ) 
 
 dayes  find  nothing,  but  anguifo  and  vexation.  Let 
 us  then  think  this,  that  fo  much  of  our  life  as  is 
 (pent  in  the  wayes  of  fin,  is  all  loft  fruitlcfs  and 
 vain  Conversion. 
 
 And  in  fo  far  as  the  ApofUe  fay  e  here.  Ton  are  re- 
 deemed from  this  Converfation  ^  this  Imports  it  a  fer- 
 tile flavifti  Condition,  as  the  other  word  exprefles 
 it,  to  live  fruitlefs.  And  this  is  the  Madnefs  ot  a 
 (inner,  that  he  fancies  liberty  in  that  which  is  the 
 jxifeft  thraldome,  as  thofe  poor  frentique  Perfons 
 that  are  lying  ragged,  and  bound  in  Chaines,  yet 
 Imagine  that  they  are  Kings,  that  their  Irons  are 
 Chaines  of  gold,  their  rags  Robes,  and  their  filthy 
 Lodge  a  Pallace.  As  'tis  mifery  to  be  liable  to  the 
 fentence  of  death,  fo 'tis  flavery  to  be  fubjeft  to  the 
 dominion  offin,and  he  that  is  delivered  from  the  one 
 is  likewife  fet  free  from  the  other.  There  is'one  Re- 
 demption from  both.  He  that  is  redeem'd  from  de- 
 finition by  the  bloqd  ofChrift,  is  likewife  redeem'd 
 from  that  va|n,  and  unholy  Converfation  that  lead* 
 to  it.  So  Tit.  3.  14.  Our  Redeemer  was  anointed 
 for  this  purpofe,  not  to  free  the  Captives  from  the 
 fentence  of  death,  and  yet  leave  them  (till  in  Pri- 
 fon,  but  to  proclaim  liberty  to  themy  and  the  open- 
 ing *f  the  Fnfon  to  thofe  that  arebound^  If  a,  61. i« 
 
 You  eafily  perfwade  your  felves  that  Chrift  hath| 
 died  for  you,  and  Redeem*  d  you  from  Hell,  but  you 
 Confider  not,  that  if  it  be  fo,  he  hath  likewife  Re- 
 deem'd  you  from  your  yain  Converfation,  and  hath 
 fet  you  free  from  the  fervice  of  (in.  Certainly  while 
 you  find  not  that,  you  can  have  no  aflurance  of  the 
 other,  if  the  Chaines  of  Qn  continue  (till  upon  you, 
 for  any  thing  you  caqJujQw,  tJiefeChaiaesdobihd 
 
 you 
 
0  W  )  .      .        .    -       . 
 
 Ml  Q9W  l«  the  <  ther  Chatries'of  daVkneft\  th£ 
 Apoftle -Tweaks  htofl  Let  us  not  delhdeour  ffMv^f 
 if:;we*.fiiid  theloveoffin,  ami  of  the  VV9rW  work 
 (Stronger  in  cur  hearts,  than  the  love  of  Gh'rift,  we 
 a*e  mttftf  y.eGcportfiWs  IrfjAs  Kedemr* i(H 
 
 I  Eat  if  we-have  indeed  Kui  hold  npciri  rtfhfl,  as  q\ft 
 Redeemer/  then  are  weR^doem'd  froni  the  frr vice 
 of  fiiv  not  only  from  the  proffeft  Pjfcftftefi*  but 
 even  from  all  kind  v > t  (H)Wlefif,r  and  vain  Contyerja* 
 tton.  And  therefore  ought  to  (land  faft  in  that  Li- 
 berty.and  not  entangle  our  (elves  again  to  any  of 
 our  former  vanities^ 
 
 brgh   prire of*  our  Riedemptioh  the  Apofflcdoth 
 
 mainly  xnforce  our  Efteem  of  itV  and*  the  prefcrva- 
 
 tiou  .of  that hbertv  (b  dearly  bought,  -artdfthe  avoid- 
 
 io^aU  that  unholinefsv   and  vaiiicov-ertationv  -from 
 
 which  ^e  arte  freed  by  that  Redemption,      i  /  He 
 
 cxpfcflTctb-  itr  negatively,    'kol'rvith  'corruptible 
 
 thingjy  -,^Qh"fooH(b  wes  that-  hu'nr  thent,:  as  tf  ttfejr 
 
 were  Incorruptible,,  b&J  Eveilafting  treafiires)  noj 
 
 not  thebeft  ofrbem>  t hefe  t  hat  are  in  highefl:  account 
 
 with  Meii*  net  vititk stiver  andOolrtj  trrcfe  are  not  of 
 
 aoy\valoe  .aB.aU  to  Sards' the  Rarrfbrtt  of  Soul^  they 
 
 canaot.buy  ofF>*he  death  of  the  BodtyD  nortafjno^ 
 
 puEchstfethe  continuance  oftemperariife,  miitMeG 
 
 can  they  reach  to  the  worth  of 'Spiritual  and  Eternal 
 
 life*     Theprecious  foul  could  nor  be  redeeirfd  bi\r 
 
 by  Wood,  .and  by  nonfood  but  that' of  thii  rpoWfi 
 
 fciami)  jefus-iGhrif^^vhois'Go^^equal'witb  theTa-* 
 
 tkery.  And  ttherefareAi^' Blood  is  called  ?lje  blood 
 
 of  Goew. riff  *:i  a.    fltii  that  the  ApofHe  may  Welf 
 
 c^U it  'h£X£^:ccyc-/#y  exceeding- the  whole  world > 
 
 and 
 
(fatt)) 
 
 "Sd^lK-ttii-ngSifl  k ^ n  value.-  f  heitforfc  -friifarate 
 not  -the  fufiertag*  ofOrift,  ifhe(Hed  h'u  blocxfeo 
 Redeem  yoafrofb  ftn-rb&not  falfetohkBnd. 
 
 As  of 'a  tkmb  vptthout^blemtffy^  He  is  that  great 
 end  eVerlafting'Siierifioe  that  gave  &Se*hHMWMB 
 tUe  fcWHl .the  Sa<rrifldeY^dertlie  tiaW  v  thHSfblootf 
 TtVas:  of  no  Worilfrrf  the'  [Mrgrng  aw><  v-  oflfiuy  but  by 
 Relation  to  hi1PGM9dj  and  th^  festfilti  dOticattlmg 
 ^^ycft^^ef^lteKll  L/atnb,  or  othen  i(aUbg 
 for*  Krciffi&Jl  were  but  ^bfcurc'  a-nd  i*npcrfe& 
 fh4do'v¥es',<!>£-  Iris  purity   znd  p'etfeQ:tefisx-vvho  is 
 
 th^effeftu^,  tM-.  right  KnS&ledge, ^dJ<tefO*fc 
 fidef  Stion-of B  :  Te  ff^ikhWrt  *Hdjfo  but f  would 
 hive  jou  know  it  "better,,  raoft^deeply and  pr3ftW 
 cally;  ttrrnit  often  oyer,-*  be  more  ft  tSeftiidy,  and' 
 fiieditattoti  of  -it;j  there  fevvorKetiOG-gh  fh-it'ftift 
 for  the  difcerntn^eff-hnmdy  W  a^'my fiery  fo  deep; 
 ffiit  yotf  (hall  never  reach'the  bottom  of  it^0' and 
 v/ithal!  fa\ifef\iljvthart  you:Thal]  find  •aFwayes-rieW 
 profit  by  it :  Our  folly  is,  \vegape'  after  tiesv  thing? 
 and  yet  are  in  effeft  Ignorant  of  the  things 
 *ye  think  we  know  beft,  that  learned  Apoftle  that 
 kheW  fo  mucjlj  and  fpake~fb"  many  rnngues*  yet 
 Z  deter  mined >  fayes  he,  to  hjtow  nothing  among  p on  + 
 Juv^JeJ^schiJl  artel  him  Crucified,  i  Cot.  2*  2.  And 
 again  Tie  expreffes  this  is  the  top  of  hii  Ambition, 
 
 ihH 
 
(  *;0 
 
 that  I  may  (now  him%  and  th§  power  of  hk  Refnh 
 teUion^  and  the  feUo&Jbip  of  hh  fiiffttingt^  being 
 made  confer mable  unto  hk  death  *  That  Conformity 
 is  this  only  knowledge.  He  that  hath  his  luftt  un- 
 mortified,  arid  a  heart  unweaned  from  the  WorId# 
 though  he  know  all  the  hlftory  ofthe  death,  and  fuf- 
 ferings  of  Jefut  Chrift,  and  ean  difcourfc  well  of 
 them>  yet  indeed  he  knows  them  not; 
 
 If  you  would  increafe  much  in  holineft,   and  be 
 ftrong  againft  the  Tentations  of  fin,  this  is  the  only 
 art  of  it,  view  much,   and  fo  feek  to  know  much 
 ^f  thedeath  of  Jefus  Chrift,  Confider  often  at  how 
 high  a  rate  we  were  redeem 'd  from  fin,  and  provide 
 this  anfwer  for  all  the  enticements  of  fin,  and  the 
 world ;  except  you  can  offer  my  foul  foraething  be- 
 yond that  price^  that  was  given  for  it  on  the  crofti 
 I  cannot  hearken  to  you.     Far  be  it  from  me  (will 
 a  Chriftian  fay,  that  confidcrs  this   Redemption) 
 that  ever  I  (bould  prefer  a  bafc  Tuft,  or  any  thing 
 *n  this  World,  or  it  all,  to  him  that  gave  himfelfe 
 to  death   for  me,  and  payed  my  Ranfom  with  his 
 blood  )   his  matchlefs  love  hath  freed  me  from  the 
 miferabie  Captivity  of  fin,  and  hath  for  ever  fatten- 
 ed mctothefweetyokc  of  his  Obedience     Let  him 
 alone  to  dwell  and  rule  within  me  and  let  him  never 
 go  forth  from  my  heart,   who  for  my  fafce  refund 
 ro  come  down  from  the  CroiV, 
 
 -*-—-,.«*  i     i     **• 
 
 Vcrfc  20. 
 
(  l77  ) 
 
 Verfc.  20. 
 
 Who  verily  was  foreordained  before  the  fotindd* 
 tion  of  the  world  \  hut  was  mamfeji  in  th*f& 
 laji  times  for  yon* 
 
 OF  all  thofe  Confederations  (and  there  are  many) 
 that  may  move  Men  to  Obedience,  there  is 
 no.je  that  pcifuades  both  more  fweetly9and  ftrongly 
 then  the  fenfeof  Gods  goodnefs,  and  mercy  towards 
 Men,  and  amongft  all  the  Evidences  of  that,  there  is 
 hone  Jike  the  fending,  and  giving  of  his  Son  for  Mans 
 redemption,  therefore  the  Apoftle  having  mentioned 
 that,  infills  further  in  it,  and  in  thefe  words  expreffes 
 the  performance,  and  the  Application  of  it9 
 
 i.  The  purpofe,  or  Decree  foreknown ,  but  'tis 
 well  rendred,  fore  ordained^  for  this  knowing  is  De- 
 creeing, and  there  is  little  either  folid  truth  or  profit 
 in  the  diftinguifhing  them, 
 
 We  fay  uiually,  that  where  there  is  little  wifdoni 
 there  is  much  chance,  and  comparitively  amongft 
 Men,  (omeare  far  more  forefighted,  and  of  further 
 Reach  then  others^  yet  the  wifeft,  and  moft  provi- 
 dent Men,  both  wanting  skill  to  defigne  all  things  a- 
 right,  and  power  to  a<a  as  they  contrive,  meet  with 
 fnany  unexpected  Cafuafciesj  and  often  Difappoint* 
 toents  in  their  undertakings,  but  with  God,  where 
 both  wifdora,  and  power  are  infinite^  there  can  be 
 neither  any  Change,  nor  Refiftance  from  Without^  nor 
 
 Z       * '  my 
 
( l*« ) 
 
 any  Imperfection  ac  aH  i"  the  contrivance  of  things 
 neither  himfelf  cair  give  that  caufe  to  add  or  abate 
 or  alter  any  thing  in  the  frame  of  his  puipofcs.  The 
 model]  of  the  whole  world,  and  of  all  the  courfe  of 
 time  was  with  him  one  and  the  fame  from  all  Etenity, 
 and  whatsoever  is  brought  to  pafs,  h  exactly  anfwer- 
 able  to  that  pattern,  for  with  him  there  is  no  change, 
 r/orfliaddow  of  turnings  ^tm.  1. 17.  There  is  no- 
 thing  dark  to  the  father  of  lights,  he  fees  at  one  view 
 thrcugh  all  things,  and  all  ages,  from  the  beginning 
 of  time  to  the  end  of  it,  yea,  from  Eternity  to  Eter- 
 nity* And  this  Inccomprehenfiblc  vvifdnm  is  too  won- 
 derful! for  u?,  we  do  but  childilhly  ftammcr,  when 
 we  offer  to  fpealc  of  ir. 
 
 It  is  no  wonder  that  Men  beat  their  own  braines, 
 and  knock  their  heads  one  agairft  another,  in  the 
 conteft  of  their  opinions  to  little  purpofe,  in  their 
 fcverall  Mouldings  of  Gods  Decree.  Is  not  this  to 
 cut,  and  fqiiare  Gods  thoughts  to  ours,  and  Examine 
 his  Soveraign  purpofes,  by  the  low  principles  of 
 Humane  wifdom,  how  much  more  learned,  then 
 air  fuch  knowledge  ,  is  the  Apoftlcs  Ignorance, 
 when  he  crys  out,  0  the  depth  of  the  Riches,  both 
 of  the  rvifdom  and  knowledge  of  God  !  how  nnfearch' 
 Me  are  his  judgement s>  and  hi*  vpajes  pafl finding  cut, 
 Rom.  xr,  33.  Why  then  fhould  any  man  debate 
 what  place,  in  the  feries  of  Gods  decree?  is  tobe 
 affiled  to  this  purpofe  offending  hisfon  in  the  flefh, 
 Lee  us  rather  (feeing  it  is  manifeft  that  ic  wasfor  the 
 Redemption  of  .loft  Mankind)  admire  that  fame  Love 
 or  God  to  mankind  that  appears  in  that  purpofe  of 
 our  recovery  by  the  word  made  flcifh,  that  before 
 ISiliii  had  made  lumfelf  nufcrabTe,  yea,  before  either 
 
 he 
 
C  l79   ) 
 
 he  or  the  world  was  made  this  thought  of  bonndkis 
 Jove  was  in  the  bofome  of  God  ro  lend  his  fon  forth 
 from  thence,  to  bring  lallco  Man  out  of  mifery  and 
 reftore  him  to  happmeisand  to  do  this  not  onely  by 
 caking  on  his  nature,  but  the  curfe,  to  (Tuft  it  off  irom 
 us,  that  were  funk  under  it^  and  to  bear  it  himfdi, 
 and  by  bearing  it  to  take  it  away,  he  laid  on  him 
 the  iniquity  of  us  al/>  And  to  this  he  was  appoint- 
 ed fays  the  Apoftlc.  Heb.  3,  2. 
 
 Bejore  the  foundation  of  the  world  ]  This  we 
 underftand  by  Faith,  that  the  world  was  framed  by 
 the  word  of  God  5  Although  the  Learned  probably 
 think  it  evincible  by  humane  Reafon,  yet  fome  of 
 thofe  that  have  gloried  qioii  in  that,  and  are  reputed 
 generally  matters  ci  Realon,  have  not  fecn  it  by  that 
 light,  therefore,  that  we  may  have  a  divine  belief 
 of  it*  we  mull  learn  it  from  the  word  of  God  and  be 
 perfuaded  of  its  truth  by  the  fpirit  of  God,  that  the 
 whole  world,  and  all  things  in  it,  were  drawn  out 
 of  Nothing  by  his  almighty  power,  that  is  the  one- 
 ly Eternal,  and  Increated  being,  and  therefore  the 
 fountain  and  fource  of  being  to  all  things. 
 
 Foundation,  *]  In  this  word  is  clear,  the  Refcm* 
 blance  of  the  world  to  a  building,  andjuch  a  building 
 it  ic3  as  doth  evidence  the  greatnefs  of  him  that 
 fram'd  it,  fo  fpacious,  Rich^  and  comely,  h  firm  # 
 foundation  and  raised  tofahjgh)  and  ftacely  a  roofe, 
 sad  fet  it  with  variety  of  ftars  as  with  Jewels,  there- 
 fore call'd,  as  fome  conceive  it,  Pfa.  8.  the  worl^  ef 
 his  fi'ngtrs>iQ  exprefs  the  curious  artifice  that  appeais 
 In  them.  Though  NacuraHlis  can  give  the  reafon  qt 
 the  earth's  (lability  from  its  heavinefs,  which  ftayes 
 it  neceflariJy  in  the  loweft  part  of  the  world,  yer, 
 
 %  2  that 
 
(  ,8o  ) 
 
 that  abates  nothing  our  admiring  the  wifdom,  and 
 power  of  God,  in  laying  its  foundation  fo,  and  cfta- 
 blithing  it  tor  it  is  his  will  that  is  the  ftrlt  caufe  of 
 that  its  nature,  and  hath  appointed  that  to  be  the 
 Property  of  its  heavinefs  to  fix  it  there,  and  there- 
 fore jff?£alledeges  thisamonglt  the  wonderful!  works 
 of  God,  and  evidences  of  his  power  that  he  hangeth 
 the  earth  upon  vothit??. 
 
 Before  there  was  Time,  or  place,  or  any  Creature, 
 God,  tl  e  bleiTed  Trinity,  was  in  himfelfc  (  and  as  the 
 Prophet  fpeaks  )  inhabiting  Eternity,  compleatly 
 happy  in  himfelf;  but  intending  to  mantfcft,and  com- 
 municate his  goodnefs,  he  gave  beginning  to  the 
 world,»and  to  time  with  it,  made  all  to  kt  lorth  his 
 goodnefs,  and  the  moft  excellent  of  his  Creatures  to 
 contemplate,  and  enjoy  it :  But  amongft  all  the  works 
 that  he  iutended  before  time,  and  in  time  effc<5kd5 
 this  is  the  mafter  piece,  that  is  here  faid  to  be  lore* 
 ordained  the  manifefting  of  God  in  the  flefli,  for 
 mans  Redemption  ;  and  that  by  his  fon  Jefus  Chirft, 
 as  the  firjt  hern  amonfi  many  brethren.  That  thofe 
 appointed  for  falvation  fhould  be  refcued  from  the 
 common  mifery,  and  be  made  one  myfticall  body 
 whereof  Chrift  is  the  head,  and  fo  entitled  to  thae 
 Everlafting  glory  and  happineis  that  he  hath  pur-? 
 chas'd  for  them. 
 
 This,  1  fay,  is  the  great  work?  wherein  all  thofe 
 glorious  attributes  fhine  joyntly,  the  Wifdom,  and 
 Power,  and  Goodnefs,  and  Juftiee,  and  Mercy  of 
 God  ;  as  in  great  Maps,  or  Pictures,  you  will  fee 
 ^he  border  decor'd  with  Meadows,  and  fountains, 
 arid  jflpwers  &e.  Reprefented  in  it  5  but  in  the 
 middle  yeu  have  the  main  dcfigne3  thus  is  this  fore- 
 ordained 
 
(  '8>) 
 
 ordained  Redemption  amongft  the  works  of  God, 
 all  his  other  works  in  the  world,  all  the  beauty  of 
 the  Creatures,  andthe  fucceffionof  Ages,  and  thing? 
 that  come  to  pafs  in  them,  are  but  as  the  border  to 
 this  as  the  main  piece :  But  as  a  fooliih  unskillfull 
 bciiolder,  not  decerning  the  excellency  of  the  princi- 
 pal! piece  in  fuch  Maps,  or  Pi&urcs  gazes  onely  on 
 the  fair  border,  and  goes  no  fiuher,  thus  do  the 
 greateft  part  of  us ;  our  eyes  are  taken  with  the  goodly 
 fhow  of  the  world  and  appearncc  of  earthly  things* 
 but  this  great  work  of  God*  Chrift  foreordained,  in 
 time  feni  for  our  Redemption,  though  it  inoft  do 
 ferves  our  attentive  regard,  yet  we  do  not  view  and 
 confider  it  as  we  ought. 
 
 Was  manifefied  in  thofe  laji  time*  for  you']  This 
 is  the  performance  of  that  purpofe,  he  was  raanifeft- 
 cd,  both  by  his  Incarnation*  according  to  that  word 
 of  the  Apoftle  St,  Paul,  Maniftfied  in  the  fiejliy&ic* 
 manifested  by  his  marvellous  Works,  and  Doftrtne, 
 and  by  his  Sufferings,  and  Death,  and  Refurre£Hon, 
 and  Afcenfion,by  the  fending  down  of  the  Holy  Ghoft 
 according  to  his  promife,  and  by  the  preaching  of 
 the  Gofpel,  in  the  fulnefs  of  time  that  God  had  ap- 
 pointed, wherein  all  the  prophecies  that  foretold  his 
 comeing,  and  all  the  Types,  and  Ceremonies  that 
 prcfigur'd  him  had  their  accoinpliihmenr. 
 
 The  times  of  the  Gofpell  are  called  the  laji  times 
 often  by  the  Prophets;  for  that  the  Jewifh  Prieft- 
 hood,  and  Ceremonies  being  abolifhed,  that  which 
 fucceeded  was  appointed  by  God  to  remain  the  fame 
 to  the  End  of  the  world,  befides  this,  the  time  of 
 our  Saviours  Incarnation  maybe  called  the  ]a$ 
 tiemesj  be^aufea  although  it  were  not  near  the  End  q£ 
 
 time 
 
(    l82    ) 
 
 eirrtc  by  many  ages,  yet  in  all  probability  it  is  much 
 nearer  the  end  of  time  then  the  beginning  of  it,  fome 
 refemble  the  time  of  his  fu  Ac-rings  in  the  end  of  the 
 world,  to  the  pafchal  Lamb  in  the  Evening. 
 
 It  was  dodbtkfs  the  fitt  time,  but  notwirhftand- 
 }ng  the  Schoolmen  offer  at  rcafons  to  prove  the  fit- 
 nets  of  it,  as  their  humour  is  to  prove  all  things* 
 None  dare  I  think  conclude,  but  if  God  had  fo  ap- 
 pointed, it  might  have  been  cither  fooner,  or  later, 
 and  our  hk(\  is  ro  reft  in  that,  that  it  was  the  fit 
 time,  becaufe  fo  it  pleafecl  him,  and  to  feck  no  other 
 Keafon,  why  having  promif 'd  the  Meffiah  fo  quickly 
 after  Man's  fall,'  he  cfeferr'd  his  coming  about  Four 
 Thoufand  years,  and  a  great  part  of  that  time  fliutup 
 the  knowledge  of  himfelf,  and  the  true  Religion^ 
 within  the  narrow  compafsof  that  one  nation  of  which 
 Chirft  was  to  be  born  :  Of  thefe  and  inch  like  things 
 we  can  give  no  other  rcafon  bat  that  which  he  teach- 
 eth  us  in  a  like  cafe,  even.fi  Father  becaufe  it  feemeth 
 %ood  unto  thee. 
 
 For  yon^  3    The  ApoftJc  reprefenrs  thefc  things  to 
 
 thofe  he  writes  to  particularly  for  their  ufe,  there- 
 
 fore  he  applies  it  to  them  \  but  without  prejudice  of 
 
 the  Believers  that  went  before, or  of  thofc  thaswefe 
 
 10  follow  in  after  ages.     He  that  is  here  faid  to  be 
 
 preappointed  before  the  foundation  of  the  world,  is 
 
 therefore  called,  a  Lamb  fiain  from  the  foundation  cf 
 
 the  world*     And  as  the  venue  of  his  death  looks 
 
 backward  to  all  preceedingages,  whofe  Faith  and  Sa° 
 
 eriftces  look'd  forward  to  it,  fo  the  fame  death  is  of 
 
 force  and  perpetual!  value  to  the  End  of  the  world* 
 
 ■After  he  had  offered  one  fieri fice  for  fins  for  ever* 
 
 s  the  ApoftlCi  to  the  Htfyt  Be  fate  down  on  the 
 
 right 
 
(  *S3  ) 
 
 tight  hand  of  God  J  for  by  one  offerings  he  -hath 
 perfe3ed  for  ever  them  that  are  ftrMified.  The 
 Croffe  on  which  he  was  extended  points  in  che  length 
 of  it  to  Heaven  and  Earth  reconciling  them  toge- 
 ther) and  in  the  breadrh  of  it  to  former  and  follow- 
 er! a§es'  as  being  equally  falvation  to  both. 
 
 In  this  appropriating,  and  peculiar  intereftin  Jefus 
 Chrift  is  our  happinefo  without  which  it  availes  not 
 that  he  was  ordained  from  Eternity,  and  in  Time 
 frianifelted,  'cis  not  the  Generall  contemplation,but  the 
 peculiar  poflcffion,  of  Chrifl:  that  gives  both  fplid 
 Comfort,  and  ftrong  perfuafion  to  Obedience,  and 
 Holynefs  which  is  here  the  ApoftleV  pattieul^X 
 fcope. 
 
 Verfe  2  to 
 
 Who  by  him  do  believe  in  Cod  thai   rat  fed 
 him  tip  from  the  dead,  and  gave  hint  glory  % 
 
 that  your  Faith  and  hope  might  bi  in  Ged* 
 
 ■ 
 
 NOW  becaufe  'tis  Faith  that  gives  the  foul  this 
 particular  title  to  Jefus  Chrift,  the  ApoftJe 
 addesthat,  to  declare  who  he  meant  by  tens  (lafe$ 
 he  )  who  by  him  do  believe  ittGod,    &c. 
 
 Where  we  have,     i#  The  complex  Ob/ed:  of 
 faith.  2,    The  Groundvor   Warrant  of  it.    The 
 objeft,  God  in  chrifl.   The  Ground  or  warrant*  16 
 that  he  raifed  hm  Up  from  tk  dsdd  dtid  g4ve  birti 
 
(:l94) 
 
 A  Man  may  have  (living  outofChrift)  yea,  he 
 mnftj  he  cannot  chufe  but  have  a  convidiion  within 
 him  that  there  is  a  God,  and  further  he  may  have., 
 ev  n  our  of  Chrift,  fome  kind  of  belief  of  thole  things 
 tha:  are  fpoken  concerning  God,  but  to  repofe  on 
 God,  as  his  God,  and  his  Salvation  which  is  indeed 
 to  believe  in  him,  this  cannot  be,  but  where  Cbrilt 
 isthemids  through  which  we  look  upon  God  j  for 
 fo  long  as  we  look  upon  God  through  our  cwn 
 Guiltincfs,  we  can  fee  nothing,  but  his  wrath  5 
 and  apprehend  him  as  an  armed  enemy,  and  be  fo 
 ;far  olf  from  refting  on  him,  as  our  happinefs,  (that 
 the  more  we  view  it,  it  puts  us  upon  the  more 
 fpecd  to  fly  from  him,  and  to  cry  out,  who  can  dwell 
 with  EverUJiixg  burnings  and  abide  with  a  confum* 
 ingfire  :  But  our  Saviour  taking  fin  out  of  the  way, 
 put  himfelf  betwixt  our  fins,  and  God,  and  fo  makes 
 a  wonderfull  change  of  our  apprehcnfion  of  him. 
 When  you  look  through  a.  red  'glafs  ,  the  whole 
 Heavens  feem  bloody :  But  through  pure  unco- 
 lour'd  glafs,  you  receive  the  clear  light,  that  is  fa 
 refrefhing  and  comfortable  to  behold:  When  Sin 
 unpardoned  is  betwixt,  and  wc  look  on  God  through 
 that,  we  can  perceive  nothing  but  Anger,  and  Enmi. 
 cy  in  his  Countenance  :  But  make  Omft?  once  the 
 Medium,  our  pure  Redeemer,  and  through  him  as 
 clear  tranfparerit  Glafs,^the  beams  of  Gods  favour- 
 able Countenance  (hincin  upon  the  foul,  the  Father 
 cannot  look  upon  his  ivellb'elpvcd  fon,but  gracioufly 
 and  plcafingly.  ^GoJ  lookes  onus  out  of  Chrift,  fees 
 i;s  rebels,  and,  fit  to  be  condetfin'd,  we  look  on  God 
 ns  being  juft  and  powerfull  to  punifh  us 5  but  when 
 Chrift  is  betwixt,  God  loob  on  us  in  him,  as  ?u(H- 
 
 fied, 
 
(  -«8*  ) 
 
 fled,  and  we  look  on  God  in  him  as  pacified,  and 
 Ice  the  fmiks  of  his  favourable  countenance  :  Take 
 Chrift  out,  all  is  terrible  5  interpofe  him,  all  is  full  of 
 }x  ice.  Therefore  fee  him  always  betwixt,  and  by 
 him  vve  (hall  believe  in  God. 
 
 The  warrant  and  ground  of  believing  ffi  Cod  by 
 him  is  this,  thai  God  raised  bin  from  the  deads  and 
 gave  him  glory^  which  evidences  the  full  fatisfadion 
 or  his  death,  and  in  all  that  work  both  in  his  humi^ 
 liauon,anu  exaltation  landing  in  our  room,  we  may 
 repute  it  :>is  as  ours :  if  all  is  payed  that  could  be 
 cia&cd  othitn,  and  therefore  he  fa  free  from  death, 
 then  are  wee  'acquitted  and  have  nothing  to  pay  i 
 If  he  was  rah'd  from  the  dead  and  exalted   to  glory 
 then  fo  fhall  vve,  he  hath  taken  pofllffion  of  that  glory 
 for  us  and  we  may  judge  our  felves  pofteffed  in  if  j 
 already,  becaufe  lie  our  head  poiTefTeth  it.     And  this 
 the  laft  words  of  the  Verfi  confirm  to  us,  in  meaning 
 this  to  be  the  very  purpofe  and  end  for  which  God 
 having  given  him  to  death  raifed  him  tip  and  gave 
 him  gUtj*ii%  for  this  end  expreffly  that  our  faith  and 
 hope  might  be  in  God:  The  laft  end  is  that  we  may 
 have  life  and  glory  through  him .j    the  nearer  end, 
 that  in  the  mean  while,  nil  we  attain  them,  we  may 
 have  firmc  belief  and  hope  of  thenb  and  reft  on  God 
 as  the  giver  of  them,  and  fo  in  part  enjoy  them  be- 
 fore hand,  and  be  upheld  in  our  joy  and  conflicts  by 
 the  comfort  of  them  ;  and  as"  St-  Steven  in  hh  vifion, 
 faith  doth  in  a  fpirituali  way  look  through  all  thg 
 vifible  heavens,  and  fee  Chrift  ar  *he  Fathers  righs 
 hand, and  is  comforted  by  that  in  the  greaceft  trouble^ 
 though  it  were  amidft  a  Ihowre  of  ftones,  as  he. 
 The  comfort  is  no  jefs  than"  thisp  that  being  by  faith 
 
(  ,80 
 
 made  one  with  Chrift,  his  prefent  glory  wherein  he 
 fits  at  the  Fathers  right  hand  is  affurance  to  us, 
 that  where  he  k  we  J/jjM  be  aljo. 
 
 Verfc  a  a. 
 
 Seeing  ye  have  purified  your  Souls  in  obeying 
 the  truth  through  the  Spirit,  unto  unfeign- 
 ed Love  of  the  brethren^  fee  that  ye  Love 
 One  another  with  a  pure  heart  fervently. 
 
 JEfus  Chrift  is  made  unto  us  of  God,  wifdow, 
 Righteoufnefs  ,  Salification  5  and  Redemftiom 
 i  Cor.  i.  30.  Tis  a  known  truth,  and  yet  very 
 needful  to  be  often  reprefented  to  us,  that  Redemp- 
 tion and  holinefs  are  undivided  Companions,  yea, 
 that  we  are  redeem*  d  on  purpofe for  this  End,  that 
 we  (hould  be  Holy.  The  prcffing  of  this>  we  fee  is 
 here  the  Apoftles  feope,  and  having  by  that  reafoo 
 enforced  it  in  the  general,  he  now  takes  that  2s  con- 
 cluded, and  confefi'd,  and  fo  makes  ufe  of  it  par- 
 ticularly  to  exhort  that  main  Ghriftian  Grace  of 
 brotherly  love. 
 
 The  Obedience,  and  holinefs  mention'd  in  the 
 foregoing  Verfesy  comprehends  the  whole  dutiesjand 
 and  frame  of  a  Chriftian  life  towards  God,  and 
 Men  and  having  urg'd  that  in  the  general,  he  fpeci- 
 fies  this  Grace  cf  mutual  Ghriftian  Love,  as  the 
 great  Evidence  of  their  fincerity,  and  the  truth  of 
 
 their 
 
C  i«7) 
 
 their  Love  to  God :  for  Men  are  fubjeft  to  much 
 hypocrifie  this  way,  and  deceive  themfelves  if  they 
 find  themfelves  diligent  in  religious  Exercifes,  they 
 fcarce  once  ask  their  hearts,  how  they  (land  affefl;cd 
 this  way,  Namely,  in  love  to  their  Brethren.  They 
 can  come  conftamly  to  the  Church,  and  pray,  it  may 
 be,  at  home  too*  and  yet  cannot  find  in  their  hearts 
 to  forgive    an  Injury. 
 
 As  forgiving  Injuries  argues  the  truth  of  Piety, 
 fo'tis  that  which  makes  all  converfe  both  fweetand 
 profitable,  and  befides  it  Graces,  and  commends 
 Men,  and  their  holy  profeffion  to  fach  as  are  with- 
 out and  ftrangers  toic,  yea*  even  to  their  Enemies. 
 
 Therefore  is  it,  that  our  Saviour  doth  fo  much 
 recommend  this  to  his  Difciples,  and  they  to  others 
 as  we  fee  in  all  their  Epijiles..  He  gives  it  them  as 
 the  very  badge  and  Livery  by  which  theyfliould  be 
 known  for  his  followers,  by  this  Jh aU  all  men  kpotv 
 that  ye  are  my  Difciples,  if  ye  Love  one  another.  And 
 St.  Paul  is  frequent  in  exhorting  and  extolling  this 
 Grace  jeow.i 2. 10  &13.8. t  C01M.13  Gaf^.ii.Eph. 
 4.3.  andin  many  other  places.  ColloJJ.^A^.  he  calls 
 it  the  honcL  of  perfe&nefs,  that  Grace  which  unites, 
 and  binds  all  together.  Our  Apoftle  here,  and  of- 
 ten in  this  and  the  other  Epiftle,  and  that  beloved 
 DifcipleSt.jM*  who  leaned  on  our  Saviours  breft, 
 drunk  deep  of  that  fpring  of  Love  that  was  here, 
 and  therefore  it  dreams  forth  fo  abundantly  in  his? 
 writings,  they  contain  nothing  fo  mnch  as  this  di- 
 vine Doftrine  of  Love. 
 
 Wehavchere  1.  The  due  Qualifications  of  if 
 2.  A  Chriftians  Obligation  to  it. 
 
 The  Qualifications  are  three;  Namely,  fincerity> 
 A  a  2  tn*i*J 
 
(  iS3  3 
 
 pHrityand  fervency.  The  fincerity  exprefs'd  in  the 
 former  claufe  of  the  Verfe,  unfeigned  Love  and  re- 
 peated again  in  the  latter  part,  that  it  be  with  a  pure 
 heart ^  as  the  pu  rity  is  in  fervency. 
 
 It  appears  that  this  diflimulaticn  is  a  difeafe  that 
 is  very  incident  in  this  particular.  The  Apoftle 
 St.  F</«/hath  the  fame  word',  #«?**.  12.9.  And  the 
 the  Apoftle  St.  John  to  the  lame  fenfe,  1  Job,  5.18. 
 That  it  have  that  double  reality,  which  is  oppofed 
 to  double  diifembled  love,  thatitbeCordi.il,  and 
 tfftchial  that  the  profefling  of  it  arifefrom  truth  of 
 affection,  and  as  much  as  may  be,  be  feconded  with 
 aftion,  that  both  the  heart,  and  the  hand  may  he 
 more  the  feal  of  it  than  the  tongue.  Not  Caurt- 
 holy  water?  an  empty  noife  of  Service,  and  afTtfli- 
 on,  that  fears  nothing  more  than  to  be  put  upon 
 tryal.  Although  thy  Brother  with  whom  thou 
 converted  cannot,  it  mny  be,  fee  through  thy  falfe 
 appearances,  he  that  commands  this  Love  looks 
 rnoft  within,  feeks  it  there,  and  if  he  find  it  not 
 there3  hates  them  raoft  that  moft  pretend  it;  fothat 
 art  of  diffembling,  never  fo  well  ftudied,  cannat 
 pafs  in  this  Kings  Court,  to  whom  all  hearts  are- 
 open,  and  all  defires  known.  When  after  Vari- 
 ances Men  are  brought  to  an  agreement,  they  are 
 much  fub}eft  to  this,  rather  to  cover  their  remain- 
 ing malices  with  fuperficial  verbal  forgivenefs,  than 
 todiflodge  them,  and  free  the  heart  of  them,  this  is 
 a  poor  felf  deceit,  as  the  rbjlofipher  faid  tohinuh^t 
 fceing  afbamed  that  he  was  efpyed  by  him  in  a  Ta- 
 vern in  the  outer  Ivoorn  withdrew  himfelf  to  the 
 inner,  he  called  after  him,  thats  not  the  way  ouiy 
 ike  mm  ym  go  that  w*y  yon  wiU  fa  the .forth cr 
 
 mihm 
 
(  i8i?) 
 
 within  it.  :  When  hatreds  upon  admonition  are  not 
 thrown  out,  but  retire  inward  to  hide  themfelvcs, 
 ;hey  grow  deeper,  and  ftrpnger  than  before,  and 
 r.hofe  conftrained  femblanees  of  reconcilement  are 
 but  a  falfehealing,  do  but  skin  it  aver,  and  there- 
 fore ulii  illy  it  breaks  forth  worfe  again. 
 
 How  few  are  there  that  have  tmly  malicelefs 
 hearts,  and  find  this  intire  upright  affeftion  towards 
 ttheir  Brethren  meeting  them  in  their  whole  Con- 
 vention, this  Law  of  love  deeply  imprefs'd  on 
 their  hearts,  and  from  thence  exprefs'd  in  their, 
 words,  and  a&ions,  and  xhztis  unfeigned  love  as  real 
 fo  their  Brethren  as  to  themfelves. 
 
 2,  It  mud  be  pure%  from  a  pure  heart,  this  is  not 
 all  one  with  the  former  as  fome  take  it :  Tis  true 
 cioubleneis,  and  hypocrifie  is  an  impurity,  and  a 
 great  one,  but  all  impurity  is  not  doublenefr,  one 
 may  really  mean  that  friendffaip,  and  affe&ion  he 
 expreifes  and  yet  it' may  be  roofl:  contrarie  to  that 
 which  is  here  requirMj  becaufe  impure,  fuch  a  bro- 
 therly Love,  as  that  of  Simeon  and  Levi  brethen  ia 
 Iniquity  as  the.  exprefling  them  brethren  Gen.  49,  is 
 taken  to  mean.  When  hearts  are. cemented  toge- 
 ther by  impurity  it  felfe,  by  ungodly  con  verfation 
 and  fociety  in  fin,  as  in  uncleannefs5  "or  drunken- 
 Kefs*,  &c.  This  is  a  fwinifh  fraternity,,  and  friend- 
 fhip that  is  contracted  as  it  were  by  wallowing  ia 
 the  famemirr^  call  it  good  fellowlhip  or  what  you 
 will^allthe  fruit  that  in  the  end  can  be  expefted 
 out  of  uaholy  fricndliuefs,  and  fellowfhtp  in  finning 
 together,  is  to  be  tormented  together,  and  add  each 
 jo  the  torment  of  another. 
 
 The  mutual  Lpve  of  Chriftiaas  rauft  be  pure, 
 
 arifing 
 
(    ipo  ) 
 arifing  from  fuch  canfes  as  are  pure  and  fpiritual, 
 from  the  fenfe  of  our  Saviour's  Command,  and  of  his 
 example:  For  he  himfelfjoynes that  with  it.  Anew 
 Commandment  give  I  you^    faith  he,  that  as  1  have 
 hied  j on  Ji  you  alfi  love  ope  another.     They  that 
 are  indeed  Lovers  of  God  they  are  united,   by  that 
 their  hearts  meet  in  him,  as  in  one  center.     They 
 cannot  but  love  one  another  s  where  a  godly  Man 
 fees  his  Fathers  Image,  he  is  fore'd  to  love  ir,  he 
 he  loves  thofe  he  perceives  Godly,  fo  as  to  delight 
 in  them,  becaufe  that  Image  is  in  them,  and  theft 
 that  appear  deftitute  of  it,  he  loves  them  fo,  as  to 
 with  them  partakers  of  that   Image.     And  this  is 
 all  for  God,    hel(  ves  Amuum  in  Deo  0*  inimicum 
 propter  Deumm     That  is,  he  loves  a  friend  in  Cod, 
 and  an  Enemy  for  God.     And  as  the  Chriftians  love 
 is  pure  in  itsCaufe,    fo  in  its  Eflc&s,  and  Exercife, 
 his  fociety,  and  convejfe  with  any,   tends  mainly 
 to  this,  that  he  may  mutually  help3  and  be  helpt  in 
 the  knowledge,  audlovcofGod,  defiresmoft,  that 
 Jie  and  his  brethren  may  joyntly  mind  their  journey 
 heavenwards,    and  further  one  another  in  their  way 
 to  the  full  Enjoyment  of  God.     And  this  is  truly 
 the  love  of  a  pure  heart,   that    both   begins  and 
 ends  in  God. 
 
 Fervently"}  Not  after  a  cold  indifferent  manner* 
 Let  the  Love  of  your  Brethren  be  as  a  fire  withih 
 you,  confuming  that  felfithnefs  that  is  fo  contrary 
 to  it,  and  is  lb  natural  to  Men,  let  it  fet  your 
 thoughts  on  work  to  ftudy  how  to  do  others  good, 
 let  your  love  be  an  a&ive  Love,  intenle  within 
 you,  and  extending  it  felfe  in  doing  good  to  the 
 fouls,  aqd  bodies  of  your  Brethren  as  they  need, 
 
 and 
 
( '<?* ) 
 
 and  you  are  able,  Aiinm  re>  aiinm  contilio^  alHim 
 gratia,  as  Sen.  debentf.  Lib.  i.cap.  2. 
 
 It  is  felfe-love  that  contra&s  the  hearty  and  (hats 
 out  all  other  Lote  both  of  God  and  Men,  fave  on- 
 ly fo  far  as  our  own  Intereft  carries,  and  that  it 
 ftill  felf-Iove  :  But  the  Love  of  God  dilates  the 
 heart,  purifies  Love,  and  extends  it  to  all  Men, 
 but  after  a  fpecial  manner  direfts  it  to  thofe  that 
 are  more  peculiarly  beWedof  him,  and  that  is  het & 
 the  particular  love  required* 
 
 Love  of  the  $rethre»~\  In  this  is  Irfiplied  our  Obli- 
 gation to  it  after  a  fpecial  manner,  to  love  thofe  of 
 thehoufbold  of  faith,  becaufe  they  are  our  Brethren. 
 T^'s  concludes  not  only,  as  Abraham  faid  that  there 
 etight  to  be  noftrife ;  but  it  binds  mod  ftrongly  to 
 this  fincere  and  pure  and  fervent  love?  and  there- 
 fore the  Apoftle  in  the  oext  Verfe  repeats  exprefly 
 th>  D  ftrine  of  the  rtiyfterious  New-birth*  and 
 explains  it  more  fully*  which  be  had  mentioned! 
 hi  the  entrance  of  the  Epijile  and  again  referred  to 
 jt3  Verfe  14,  if. 
 
 There  is  in  this  fervent  Love,  fympathy  With  the 
 griefs  of  our  Brethren,  defife  and  endeavour  to  help 
 thcFri,  bearing  their  Infirmities,  aud  recovering  them 
 too,  ifitmaybe;  raifing  them  When  they  fall,  ad* 
 ftionifhing  and  reproving  therri  as  is  needful,  fofiie- 
 times  fharply,  and  yet  ftill  in  Love*  Rejdycing  id 
 their  good,  in  their  Gifts,  and  Graces,  fo  far  froflt 
 envving  them,  that  we  be  glad  as  if  they  wereoui 
 own,  there  is  the  fame  blood  running  ir>  their  veins? 
 you  have  the  fanae  Father,  and  the  fattie  fpirit  with* 
 in  you,  add  the  fame  fefusChrift  the  head  ofthae 
 glorious  fratefdity^  thefrji  horn  tmotig  M4n)Brc* 
 
(  %y  ) 
 
 thnny  of  which  the  Apoftle  iaith,'  Iybt  1,10.  that 
 he  hath)  recollected  intooney  all  things  in  heaven  and 
 in  earth.     The   word   is3  gathered  them  into, one 
 head.     And  fd  fuits  very  fitly  to  exprefs  that  cur 
 union  in  him,    in  whom,  fayes  he,   in  that  fame 
 .Epijtle  c.  4. 16.    The  whole  body  h  fitly  compared  to- 
 gethery  and  addes  that  which  agrees  to  our  purpofe* 
 that  this  body  grows  up  and  edifies  it  felfe  in  love. 
 Ail, the  members  receive  fpir'us  from  the  fime  head 
 and  are  ufefal  and  ferviceable  one  to  another,  and 
 to  the  whole  body.     Thus  thefe, Brethren  receiv- 
 ing of  the  fame  fpiric  from  their  head  Chrift,  are 
 moft  ftrongly  bent  to  the  good  one  of  another.     If 
 there  be  bat   a  thorn  in    the   FoDt,     the    Back 
 boweth,    the  Head  ftoops  down,     the  Eyes  look, 
 the  Hands  reach  tp  it,  and    endeavour  its  help, 
 and  cafe.     In   a    word,  all   the  members    partake 
 of  the  gbod5  and  evil  one  of  another.     Now  by 
 how  much  this   body  is  more  fpiritua],  and  lively  * 
 io  much  the  ftronger .  muft  the  union  and  love  of 
 the  parts  of  it  be  each  toother.     Yon  are  brethren 
 by  the  fame  new  birth,    and  born  to  the  fame  Inhe- 
 ritance, and  fuch  an  one  as  fh .ill  not  be  an  Apple  of 
 firife  amongft  yon,  to  beget  debates  and  contenti- 
 ons.    No,  "'tis  enough  for  all,  and  none  (hall  pre- 
 judge another  3  bur  you  fh.ill  have  joy  in  the  hap- 
 pinefs  one  of  another,    feeing  you   fhall  then  be 
 perfect  in  love,   all  harmony,  no  difference  in  judge- 
 ment,   nor  affection,    all  your  harps  tun'd  to  the 
 fame  new  Song,  which  you  ihall  ting  for  ever,  let 
 that  love  begin  here  which  (hall  never  end. 
 
 And   this  fame  union  (I  conceive)  is  likewife 
 
(  m  ) 
 
 preffed  in  the  firft  words  or  the  vcrfe^  feeing  you  ere 
 paftafcqrs  of  that  work  of  fan&ification  by  the  fame 
 v  ofdj  and  the  fame  fpirit  that  works  it  in  all  the 
 it*  ,-tnd  by  chac  are  called,  and  incorporate  into 
 
 chat  fraternity  5  therefore  Jive  in  it  and  like  it,  Yoil 
 purified  to  it,  there/ore  love  one  another  after 
 .>:  faun  manner  purely, Let  the  profane  world  fcoffe 
 that  name  of  Brethren,  ycu  vvill  not  be  fo  foolifh  as 
 tobelcorn'd  out  of  it3  being  io  honourable,  and  hap- 
 py, and  the  day  is  at  hand  wherein  thofe  that  fcoffe 
 y.  >u,  would  give  much  more  than  all  that  the  beft  of 
 them  ever  poffHfd  in  the  world  to  be  admitted 
 into  your  number. 
 
 oeewg  you  have  purified your  fouls  in  obeying  the 
 truth  through  the  Spirit]  hereis.  i.  The  chief  fear, 
 or  fubjeft  of  the  work  of  ian&ificaticn,  the  soul.  2, 
 Tiie  fubordinare  means.  Truth.  3.  The  Nature  ofic, 
 oh yrnp  of  truth.  4,  The  chief  worker  of  it)  The 
 H    1     .  tit. 
 
 the  firft,]  *Tis  no  doubt  a  work  that  goes 
 through   the  whole  man,  renews  and  purifies  ail, 
 Hebi  io.  22*  2Cor.  7,  x.  But  becaufe  it  purifies  the 
 foul,  therefore  'tis, that  does  p'arifie  all.  There  begins 
 impuricy,  AUt.  15=  not  onely  evil  thoughts,  but  all 
 evil!  actions  come  forth  from  the  heart,  which  is  there 
 all  one  with  the  foul,  and  therefore  this  purifying  be- 
 gios  there,  makes  the  tree  good  that  the  fruit  may 
 be  good,     'tis  not  fo  much  external!  performances 
 that  are  the  difference  af  Men,  as  their  inward  tcts- 
 p<  r,  we  meet  here  in  the  fame  place,  and  all  partake 
 of  the  fame  word,  and   prayer.    But  how  wide  a 
 difference  is  there  in  Gods  eye,  betwixt  an  unwaftt'cl 
 profane  heart  %  in  the  fame  exercife*  and  a  foul  pufi- 
 
(  iP4  ) 
 
 fied  in  fome  meafure  in  obeying  the  truth,  and  de* 
 firous  to  be  further  purified  by  further  obeying  it. 
 
 2.  That  which  is  the  fubordmatc  means  of  tl.h 
 purity  is  the  Truths  or  the  word  of  God.  it  is  truth, 
 and  pure  in  it  felf,  and  begets  truth,  and  purity  in 
 the  heart,  by  teaching  it  concerning  the  holy  and 
 pure  nature  of  God,  {"hewing  it,  and  his  holy  will, 
 which  is  to  us  the  rule  of  purity.  And  by  represent- 
 ing Jefus  Chrift  unto  us  as  the  fountain  of  our  puri- 
 ty, and  Renovation,  from  whofc  fulnefs  we  may 
 receive  grace  for  gtace% 
 
 3.  The  nature  of  this  work,  that  wherein  the  very 
 being  of  this  purifying  confifts,  is,  the  Receiving  or 
 Obeying  of  this  Truth  So  Gal,  3,  1,  Where 'tis 
 put  for  right  believing.  The  chief  point  of  obedi- 
 ence is  believing)  the  proper  obedience  to  Truth  is, 
 to  give  credit  to  it,  and  this  divine  belief  doth  nccef- 
 farily  bring  the  whole  foul  into  obedience,  and  con- 
 formity to  that  pure  Truth,  which  is  in  the  word, 
 and  fo  the  very  purifying,  and  renewing  of  the  foul 
 is  this  obedience,  of  faith,  as  unbelief  is  its  cheif  im- 
 purity and  difobedience,  therefore  aU%\^%  $%  faith 
 is  faid  to  ptrifie  the  heart. 
 
 4.  The  chief  woTker  of  this  fan&ification  is  the 
 Holy  Jpirit  ofGody  they  are  faid  here  to  fnrifie  them* 
 
 /elves.  For  'tis  certain,  and  undeniable  that  the  foul 
 it  felf  doth  ad  in  believing,  or  obeying  the  truth, 
 but  not  of  it  felA  it  is  not  the  firft  principle  of  mo- 
 tion. They  purifie  their  fouls,  but  'tis  by  the  fpirit* 
 They  doe  it  by  his  enlivening  power,  and  a  purify- 
 ing vcftue  rccevied  from  him,  Faith,  or  obeying  the 
 truth  works  this  purity  :  But  the  Holy  ©hoftwoiks 
 that  faith,  as  in  the  forecued  p]ace3  God  is  faid  coj 
 
 pnrific 
 
(  m  ) 
 
 purific  their  hearts  by  faith.  Veifi,  8.  He  doth  that 
 by  giving  them  the  Holy  Ghoft.  The  truth  is  pure, 
 and  purifying,  yet  can  it  not  of  it  felf  purifie  the  foul, 
 but  by  the  obeying  or  believing  it,  and  the  foul  can- 
 not obty,  or  believe,  but  by  the  fpirit,  which  works 
 in  it  that  faith,  and  by  that  laith  purifies  it,  and  works 
 Love  in  it,  'its  the  Impurity  and  Eanhlin^fsof  Mens 
 minds  that  is  the  great  caufe  of  difunion,  and 
 difaffe&ion  amongft  them,  and  of  all  their   ftrifes* 
 
 This  fpirit  is  that  fire  that  refines?  and  purifies 
 the  foul  from  the  drofs  of  earthly  dtfircs  that  pof- 
 fvfs  it,  and  fublimatesit  to  the  love  of  God,  and  of 
 iiis  Saints  becaufe  they  are  his,  and  are  punfibd  by 
 the  fame  fpirit.  Tis  the  property  of  fire  to  draw 
 together  things  of  the  fame  kind,  the  outward  fire 
 of  Enmities,  and  perfecution  that  are  kindled  againft 
 the  godly  by  the  world,  doth  fome-what,  and  if  ic 
 were  more  confidered  by  them  would  do  more  m 
 this  knitting  their  hearts  clofer  one  to  another,  but 
 it  is  this  inward  pure  and  purifying  fire  of  the  Holy 
 Ghoft  that  doth  moft  powerfully  unite  them. 
 
 The  true  rcafon  why  there  is  fo  little  truth  of  tjfiis 
 /Chriftian  mutuall  Love  amongft  thofe  that  arc  cal- 
 led Chriftians,  is,  becaufe  there  is  fo  little  of  this 
 purifying  Obedience  to  the  truth  whence  it  ftowes? 
 Faith  unfeigned  would  beget  this  Love  unfeigned, 
 men  may  exhort  to  them  both?  but  they  require  the 
 hand  of  God  to  work  them  in  the  heart. 
 
 Bb  5  Verfe, 
 
(   1 9*  ) 
 
 Verfe  23.  * 
 
 J2*/#g  £0>?2£  again  not  of  Corruptible  feed:  Bui 
 of  Incorruptible,  by  the  word  of  God,  which 
 liveth  and ' 'abide! h  for  ever* 
 
 THE  two  things  that  make  up  the  Apoftlcs  Ex- 
 hortation, arc  the  very  furr.me  of  a  Cnriuians 
 dutv.to  walk  as  obedient  children  towards  G jd.a.id 
 loving  brethen  one  towards  another :  And  that  it  rrny 
 yet  have  the  deeper  icnprcflionfhe  here  reprefenisto 
 them  anew,  that  new  birth  he  mentioned  before, 
 by  which  they  arc  the  children  of  God,  and  io 
 brethren. 
 
 We  fhall  firft  fpeak  of  this  Regeneration.  And 
 then  of  the  Seed.  This  is  the  great  dignity  of  beli- 
 even,  that  they  are  the  fons  of  God  Jo.  1.  12.  and 
 the  great  EviJcnce  of  the  love  of  God,  that  he 
 h^th"  beftow'd  this  dignity  on  them  1  Jo*  3.  1.  For 
 rhcy  are  no  way  neediull  to  him; he  had  from  Et- 
 ernity a  Son  pcif.dly  like  himfdf,  the  charitfer  of 
 his  per/on*  and  one  Spirit  proceeding  hom  both; 
 and  there  is  no  Creation,  neither  the  firft,  nor  rhe 
 fecond,  can  add  any  thing  to  thofe,  and  their  hap- 
 pinefs;  'tis  raort  true  of  that  blefled  Trinry,  Satis 
 ampiuM  alter  alter)  theatrum  fumus.  But  the  gra- 
 cious purpose  of  Godi  to  impart  his  eoodm  (s  ap- 
 pears in  c'hisi  that  he  hath  made  himfielf  fuch  a 
 mulkitude  of  (011s,  not  pnejy  Angels,  chat  are  fo 
 
 called 
 
C'57) 
 
 called,  but  man,  a  little  lower  than  they  in  nature* 
 yet  dignified  with  this  name  in  his  Creation,  St. 
 Luke,  3.  38.  which  was  the  Son  of  Adam,  which 
 was  the  fin  of  God.  He  had  not  onely  the  Impre- 
 flion  of  Gods  footfteps  (  as  they  fpeak  )  which  all 
 the  Creatures  have,  but  of  his  Image;  anl  mod  of 
 all  in  this  is  his  rich  Grace  magnified,  that  fin  having 
 defae'd  that  Image,  and  to  degraded  Man  from  his 
 honour,  and  deveftcd  him  of  that  title  of  fonfhip, 
 and  fUmpt  our  polluted  nature  with  the  marks  of 
 yilencfs  and  bondage,  yea,  with  the  very  Image  of 
 Satan,  Rebellion,  and  Enmity  againft  God  5  that  out 
 of  Mankind  thus  ruind,  and  degenerated,  God 
 ihould  raife  to  himfelf  a  nevv  Race,  and  Generation 
 of  fons. 
 
 For  this  defigne  was  the  word  made  fleflj,  Jo.  r. 
 The  fon  made  Man,  to  make  men  the  fons  oi  God; 
 and  'tis  by  him,  alone  we  are  reflor'd  to  this,  they 
 that  receive  him,  receive  with  him,  and  in  him,  this 
 privikdge  Verfe,  \%%  And  therefore  'tis  a  fonlh.p 
 by  Adoption,  and  is  fo  called  in  fcripture,  in  difrcr°- 
 cjice  from  his  Eternally  and  Ineffable  Genera,  ion, 
 who  is,  and  that  was  the  onely  begotten  fon  of  Godf 
 yet  thac  we  may  know  that  this  divine  adoption  is 
 npc  a  mere  outward  Relative  Name,  as  that  of  men  | 
 The  fonfhip  of  the  Saints  is  here,  and  often  elfe- 
 vvherein  fcripture  exprcfl'd  by  new  Generation^  and 
 new  birth.  They  are  begotten  of  God.  Jo.  j4  13. 
 1.  Jo,  7.  2p.  There  h  a  new  being,  a  fpirituail  life 
 communicated  to  them,  they  have  in  them  of  their 
 Fathers  fpirit,  and  this  is  derived  to  them  through 
 Chrift,  and  therefore  called  his  fpirit.  Gal.  4.  £. 
 They  are  not  onely  accounted  of  the  family  of  Go  I 
 
(  '5>8  )  . 
 
 by  Adoption  but  by  this  new  birth  they  are  indeed 
 his  Children:,  partakers  of  the  divine  nature  as  our 
 Apoftle  cxpreflfeth  ir. 
 
 Now  chough  it  be  eafie  to  fpeak,  and  hear  the 
 words  of  this  Doctrine,  yet  the  truth  it  fcjf  that  is  in 
 it.  is  fo  high  and  my(lerious5  that  it  is  altogether  im- 
 polfible  without  a  portion  of  this  new  nature  to  con- 
 ceive of  it.  Con  u  pc  nature  cannot  undtrftand  it?  wha; 
 wonder  that  there  is  nothing  of  it  in  the  fubtileft 
 Schooles  of  Philofophers,  when  a  very  do&or  in  Ifrael 
 miftook  it  grofleJy.  Jo.  3,  It  is  indeed  agreat  my- 
 flery^  and  he  (hat  was  the  lublimeft  of  all  the  Evarge- 
 ]ift,and  therefore  call'd  the  Divine,  the  foaring  Eagle 
 (  as  they  compare  him  )  he  is  more  abundant  in  this 
 iubject  than  the  reft. 
 
 And  the  moft  profitable  way  of  considering  this 
 Regenerations  and  Son(hip5  is  certainly  to  follow  the 
 light  of  thofe  holy  writings,  and  not  to  jangle  in  dif- 
 putes  about  the  order,  and  manner  of  it,  of  which 
 though  fomewhat  may  be  profitably  faid,  and  fafely, 
 Namely3  fo  much  as  the  fcripcure  fpeaks,  yet  much 
 that  is  fpoke  of  it,  and  debated  by  many,  is  bur  an 
 hfelcfs  expence  of  time  and  paines.  What  thofe 
 previous  difpofitions  arc  and  how  far  they  go^  and 
 where  is  the  march,  or  point  of  difference  betwixt 
 them  and  the  infufion  of  fpirituall  life,  I  conceive 
 not  fo  eafily  determinable. 
 
 If  Naturalifte,  and  Phyficians  cannot  agree  upon 
 the  order  of 'ormation  of  the  body's  parts  in  the  womb. 
 how  much  lefs  can  we  be  peremptory  in  the  other. 
 If  there  be  fo  many  wonders  (as  indeed  there  be)in  the 
 natural!  ftructure  and  frame  ofMan,  how  much  richer 
 in  wonders  muft  this  divine  and  fupernaturall  Gene- 
 ration 
 
((  w  ) 
 
 ration  be,  fee  how  David  fpeaks  of  chc  former  Pfuit 
 14.  15.  Things  fpirituall  being  more  tefin'd  than 
 Materiall  things/their  workmanfhipmuft  be  far  more 
 wonderful!  and  curious*  But  then  it  mud  be  widi 
 a  fpirituall  eye.  There  is  an  unfpeakableluftreand 
 beauty  of  the  new  Creature,  by  the  mixture  or  all 
 divine  Graces,  each  fetting  off  another,  as  fonftany 
 rich  lcverall  colours  in  embroidery,  but  who  can  trace 
 that  invifible  hand  that  works  it,  fo  as  to  determine 
 of  the  order,  and  to  fay,which  was  firft, which  fecond, 
 and  foon,  whether,  Faith*  01  Repentance,  and  all 
 Graces  &c.  This  is  certain,  that  thefe  and  all  gra- 
 ces doe  infeparably  make  up  the  fame  work,  and 
 ate  all  in  the  new  formation  of  every  foul  that  is 
 born  again* 
 
 If  the  wayes  of  Gocfs  univerfall  providence  be 
 untraceable,  theft  rnoft  of  all  the  workings  of  his 
 Grace  in  a  fecret  unptrceivable  way  in  this  new 
 birth  :  He  gives  this  fpirituall  being,as  the  dew  which 
 is  filently  and  infenfibly  formed,  and  this  Generation 
 6f  the  fons  of  God  cotnpar'd  to  it  by  the  Pfaimift  j 
 ihey  have  this  original!  from  heaven  as  the  dewj 
 Jom  3.  3.  Except  a  mm  be  born  from  above^  he  cm- 
 Hot  enter  into  the  Kingdom  of  God.  And  'tis  the  pe~ 
 culiar  work  of  the  fpirit  of  God  as  he  hirnfeJf  fpeaks 
 of  the  dew  to  Job,  Job,  38.  28.  hath  the  Rain  a  Father* 
 vrwhohafh  begotten  the  drops  of  the  de&t  The  (harp- 
 eft  witts  are  to  feck  in  the  knowledge  and  difcover^ 
 of  it ,  as  Job  fpcaketh  of  a  way  that  no  fowl 
 knoweth,  and^  which  the  vultures  eye  bath  not  feen7 
 Job.   id.  7. 
 
 To  conteft  it  much,how  in  this  Regeneration  he 
 works  upon  the  will,  and  renews  ny  h  to  little  pfir- 
 
 Pok 
 
(  200  ) 
 pofe  providing  this  be  granted,  that  it  is  in  his  powei* 
 to  Regenerate,  and  Renew  a  Man  at  his  plcafure  : 
 And  hovvis  it  poffible  not  to  grant  this  ?  unlefs  we 
 will  run  into  that  Hrror  to  think,that  God  hath  made 
 a  Creature  too  hard  for  himfclf  to  Rule,  or  hath 
 willingly  exempted  it,' and  fhall  the  works  of  the  AI* 
 rnighty,  and  of  all  others,  efpecially  this  work  where- 
 in he  glories  molh  fail  in  his  hand,  and  remain  Im- 
 '  per  fed  ?  fhall  there  be  any  abortive  births  whereof 
 God  is  the  father  ?  JImB  I  bring  to  the  birth  (fayes  he  ) 
 andttot  cauft  to  bring  forth  $  No,  no  finncr  fo  dead  but 
 there  is  vertue  in  his  hand  to  revive  out  of  the  very 
 'ftones.  Tho  themoft  impenitent  hearts  are  as  floncs 
 within  them,  yet  he  can  make  of  them  children  to  Abra* 
 ham^  He  can  digg  out  the  heart  of  (tone,  and  put 
 a  heart  of  flcfh  in  its  place,  othervv|y&he  would 
 not  have  made  fuch  a  promife.  Jo.  i,  13.  NJt  tf 
 fltf)  nor  of  the  will  of  Mw5  but  of  God.  It  his  (ovc- 
 raigne  will  is  not  a  fufficicnt  principle  of  this  Rege- 
 neration why  then  fayes  the  Apoftle,  St.  James  of 
 his  own  will  begat  be  #*,  and  he  addes  the  fuborJi* 
 nate  Caufe,  by  the  word  of  truths  wBch  is  here  cal- 
 led the  Imoiortall  feed  of  this  new  birth. 
 
 Therefore  /ris,  that  the  Lord  hath  appointed  the 
 continuance  of  the  Miniftry  of  this  word,  to  the  end 
 that  hfc Chufrch  imy  be  ffcill  fruitful!  bringing  forth 
 fons  unto  hirth  That  the  AfTemblies  of  his  people 
 may  be  like  fl&ckj  offheep  cowing  up  from  the  waft* 
 ing^  no7te  barren  among fl  them. 
 
 Though  the  Minifters  of  this  word,  by  rcafon  of 
 their  employment  in  difpenfing  it,  have  by  the  Scrip- 
 tures the  Relation  of  Parents  imparted  to  them, 
 which  i*an  exceeding  great  dignity  for  them  as  they 
 
 arc 
 
.      ( "301  ■)'- 
 are  called  co-ivorkert  with    God.     Arid  the  fame  • 
 Apoftle  that  writes  fa, calls  the  Gdlatiant  his  little 
 Children  of  whom   he  travel/'  d  in  birth  again  till 
 Chrift  were  formed  in   them,  and   the  Minifters  of 
 God  havo  often  very  much  pain  in  this  travel^  yec 
 the  privdedge  of  the  Father  of  fpirirs  remains  un- 
 touched*    which  is  effe&ually  to  beget  again  thefe 
 ft  ore  Spirits  Which  he  creates,  and  to  make  that  feed 
 of  the  word  fruitful  that  way*  where5  and  when  he 
 will.    The  Preacher  of  the  Word  be  he  never  fa 
 powerful  can  caft  this  feed  only  into  the  Ear,  his 
 hand  reaches  no  further,  and  the  hearer  by  his  at- 
 tention may  convey  it  into  his  head,*  but  'tis  the 
 Supream  Father,   and  Teacher  above;that  carries  it 
 m  to  the  heart,  the  only  foyl  wherein  it  proves  lively^ 
 and  fruitful.     One  Man  cannot  reach  the  heart  of 
 another,  how  ftiould  he  then  renew  its  fruitfulnefs ? 
 If  natural  births  hath  been  alwayes  acknowledged 
 to  belong  to  Gods  prerogative,  P/i/.  127.3.  Lo  chil- 
 dren are  an  heritage  of  the  Lord)  and  the  fruit  of  the 
 ivombis  his  reward     And  lb  */<&v£  anfwered  wifely 
 to  his  Wife's  fooliftl  paflion,  am  I  in  Gbds  ftead^ 
 how  much  more  is  this  new  birth  wholly  depen- 
 dant  on  his  hand. 
 
 But  though  this  word  cannot  beget  without  him, 
 yet  'tis  by  this  Word  that  he  begets,  and  ordinarily 
 not  without  it.  'tis  true  that  the  fubftaniial  Eternal 
 word  is  to  us  (as  we  (aid)  the  fpring  of  this  New 
 birth,  and  life,  the  head  from  whom  the  fpirits  of 
 this  fupernatural  life  flow?  but  that  by  the  Word 
 here  is  meant  the  Gofpel  the  Apoftle  puts  6u£ 
 Of  doubtj,  Verfe  laft,  and  this  is  the  Word  which  hf 
 the  Gojpel  is  preached  nnto  jon,     Therefore   it  is 
 
 G  e  fenced 
 
(    201    ) 
 
 indeed  that  this  Word  is  thus  the  feed  of  this  New 
 birrh3  becaufe  it  contains  and  declares  thatothef 
 word,  the  Son  of  God  as  our  life.  The  word  is 
 fpoken  in  common,  and  fois  the  fame  to  all  hearers,- 
 but  then  all  being  naturally  (hut  againft  it5  Cod 
 doth  by  his  own  hand  open  fome  hearts  to  receive 
 it,  and  mixes  it  with  faith5  and  thofe  it  renews, 
 and  feftoreth  in  them  the  Image  of  God,  drawes 
 the  traits  of  it  anew,  and  rmkes  them  the  Sons  of 
 God,  Afy  Dotftine  fliall  drop  as  the  dew  fayes, 
 Afojifi  the  word  as  a  heavenly  dew  not  falling  be- 
 fi;le3  but  droptin  to  the  heart  by  the  hand  of  Gods 
 o.vn  fpirit  makes  it  all  become  fpiri'ualand  her.- 
 Venly!)  and  turns  it  into  one  of  thofe  drops  of  dew 
 that  the  Children  of  God  are  compared  to,  F/i/.  1 10. 
 Thou  hajl  the  dew  of  thy  youth. 
 
 The  natural  eftate  of  the  foul  is  darknefs,  and 
 the  word  as  a  divine  light  fhining  into  it  trans- 
 forms the  foul  into  its  own  nature;  that  as  the 
 word  is  called  Light,  fo  is  the  foul  renew'd  by  it, 
 ye  were  darknefs  but  now  are  ye,  not  only  en- 
 iightn'd,  but  light  in  the  Lord.  All  the  evils  of  the 
 natural  mind,  are  often  compriz'd  under  the  name 
 of  darknefs,  and  Errour,  and  therefore  the  whole 
 work  of  converfion  likewife  fignified  by  light  and 
 frltfh,  he  begat  if*  bj  the  word  of  truth.  So  2  Cor0 
 4  6.  alluding  to  the  ftrft  fiat  Utx}  or  Let  there  If 
 1  f/.-bt,  in  the  Creation  :  The  word  brought  within 
 the  foul  by  the  fpirit  lets  it  fee  its  own  nectfiky, 
 and  Chrifts  fufficiency,  convinceth  it  throughly, 
 and  catlfieth  it  to  ca(t  over  it  felf  upon  him  for 
 life,   and  this  is  the  >rery  begetting  of  it  again  to 
 
 Pnal    Iffri 
 
 So 
 
(    203    ) 
 
 So  that  this  Efficacy  of  the  word  to  prove,  fuc" 
 cefsful  feed,  doth  not  hang  upon  the  different  abili- 
 ties of  Preachers,  their  more  ox  lefs  Hhetorick,  or 
 Learning.    JJis  true  Eloquence  hath  a  great  ad- 
 vantage in  civil,  and  moral  things  to  perfwade,  and 
 and  to  draw  the  hearers  by  the  Ears,    almoft  which 
 way  it  will :  but  in  this  fpiritual  work  to  revive  a 
 foul,  to  beget  it  anew,  the  Influence  of  heayen  is 
 the  main,'  there  is  no  way  fo  common  and   plain 
 (being  warranted  by  God  in  the  delivery  of  laving 
 truth)  but  the  fpirit  of  God  can  revive  the  foul 
 by  it,'  and  all  the  skitf!*!,  andmoftautoritative  way, 
 yea,  being  withal  very  fpiritual,  yet  may  cfftCt  no- 
 thing, becaufe  left  alone  to  it  felf :     One  word  of 
 holy  Scripture,    or  of  truth  conform  to  it,  maybe 
 the  principle  of  Regeneration  to  him  that  hath  heard 
 multitudes  of  excellent  Sermons,  and  hath    often 
 read  the  whole  Bible,    and  ftill  unchanged,   if  the 
 fpirit  of  God  preach  chat  one  or  any  fuch  .word  to 
 the  Soul,     God  fo  loved  the  Worlds  that  he  gaze  his 
 pnly  begotten  Son*   thjt  rphofieper  Jhould  believe  in 
 him  fiouldnot  per'tfi,  but  have  ever lafiwg  life.  It  will 
 be  caft  down  with  the  fear  of  peruhtng,  and  driven 
 out  of  it  felf  by  that,  and  rais  d  up  and  drawn  to 
 JefusChrift  by  the  hope  of  everlafting  life,  it  will 
 believe  on  him,  that  it  may  have  life,   and  be  in- 
 flamed  with  the  Love  of  God,  and  give  it  felf  to 
 him,    that  fo  Joved  the  World,  as  to  give  his  only 
 begotten  Son  to  purchafe  us  that  everlaftlng   life?. 
 Thus  may  that  word  prove  this  Immortal  Seed, 
 which  tho  very  often  read  and  heard  before,  was  but 
 a  dead  letter:  A  drop  ofthofe  liquors  that  are  cal- 
 led Spirits  operates  more  than  large   draughts   uf 
 
 Cc  2  Other 
 
('  20.^    ) 
 other  waters  5  one  word  (puke  by  the  Lord  to  the 
 heart,    is  all  Spirit,  and  doth    that  which  whole 
 ftreams  of  Mans  eloquence  could  never  effeft. 
 
 In  hearing  of  the  Word5  Men  look  ufually  too 
 much  upon  Men,  and  forget  frowi  what  fpringthe 
 Word  hath  its  power,  they  obferve  too  narrowly 
 the  different  hand  of  the  Sowers,  and  too  little  de- 
 pend on  his  hand  that  is  great  Lord  both  of  Seed- 
 time  and  Harveft ;  Be  it  fowen  by  a  weak  hand,  or 
 a  ftronger,  the  Immortal  feed  i:  frill  the  fame,  yea, 
 fuppofe  the  worlt  that  it  be  a  foul  hand  that  (bu**l 
 it,  that  the  Preacher  himfelf  be  not  fo  fan&ified^ 
 and  of  fo  edifying  a  life  as  you  would  with,  yet 
 the  feed  it  felf  being  good  contracts  no  defilement, 
 nnd  may  be  effeftual  to  Regeneration  in  fome,  and 
 ftrengthening  of  others  5  Although  he  that  is  not 
 renew'd  by  it  himfelf,  cannot  have  much  hope  of 
 fuchfuccefs  nor  reap  much  comfort  by  it3  and  ufu- 
 ally doth  pot  feek  nor  regard  it  much*  but  all  Inftri^ 
 ments  are  alike  in  an  Almighty  band. 
 
 Hence  learn,  1.  That  true  converfion  is  not  fq 
 flight  a  work,  as  we  commonly  account  it.  Tis 
 not  an  outward  change  of  fome  bad  cuftomes5  which 
 gains  the  name  of  a  reformed  Man  in  the  ordinary 
 dialect,  'tis  a  New  birth,  and  Being,  and  elfewhere 
 called  amrotreatien^  though  it  be  but  a  change  in 
 qualities  as  'tis  fuch  a  one,  and  the  qualities  fo  far 
 diftant  that  it  bears  thename  of  the  moft  fubftantial 
 productions,  from  Children  of  difobedUnc^  and  tha^ 
 which  is  link'twith  it5  heirs  of  wrath,  to  bey?; ns  of 
 God  and  heirs  of  glory  :  They  have  a  new  fpirit  giv? 
 en3  a  free  princely  noble  fpirit ,  as  the  word  is  VfaL$  r9 
 *nd  this  fpirit  afts  iq  their  Jife  and  aftion. 
 
 2/Corv 
 
(  ttft ) 
 
 .  2.  Confider  this  dignity,  arid  be  kindled  with 
 the  ambition  of  it5  how  doth  a  Chriftian  pity  that 
 poor  vanity  that  men  make  Co  much  noife  about*  of 
 oftheir  kindred,  and  extraction  ;  this  is  worth  glo- 
 rying in  indeed?  to  be  of  the  higheft  blood- royal 
 and  in  the  neareft  Relation,  Sons  of  the  King  of 
 Kings  by  this  new  birth,  andaddes  Matchlefs  honour 
 to  that  birth  which  is  honourable. 
 
 But  we  all  pretend  to  b^  of  this  number.  Would 
 we  not  ftudy  to  cosen  our  felves,  the  difcovery 
 would  not  be  fo  hard  to  know  whither  we  are 
 or  not. 
 
 In  many  their  falfe  confidence  is  tqo  evident; 
 No  appearance  of  the  fpiritofGod,  not  a  foot-ftep 
 like  his  leading,and  that  chara&er,  Rom.8.  i4.not  a  li- 
 neament of  Gods  vifage,  as  their  father,  if  ye  know 
 that  he  is  righteatts,  ((ayes  St,  Job?  z.  z-)-)  ye  know 
 thtn  that  every,  one  that  doth  righteoufnefs  is  born  of 
 him.  And  Jo  on  the  contrary,  how  contrary  to  the, 
 moftholy  God  the  lover  and  fountain  of  holinefs  are 
 they,  that  Swinifhly  love  to  wallow  in  the  mire  of  un- 
 liolinefs.  Is  S  wearing  and  Curfing  the  accent  oft  he 
 Regenerate,  the  Children  of  God  ?  No,  'tis  the  lan^ 
 guageof  Hell.  Do  children  delight  to  indigniii?, 
 and  difhonour  their  FaihersName?  No,  Earthly 
 mindednels  is  a  counterfign.  Shall  the  King's  Chil- 
 dren, they  that  were  brought  u.p  in  fear  let  (asjerewy 
 laments)  embrace  the  dunghil?  Princes  by  their  high} 
 birth  and  Education  have  ufually  their  hearts  fili'd 
 with  far  higher  thoughts  than  mean.  perfoni>  the 
 children  of  ths  poorer  fort  being  pinch'd  that  way, 
 their  greateft  thoughts  as  they  grow  up,  are  ordina- 
 rily how  they  (ball  fhift  to  hve^  how  they  (hall  ge| 
 
 breach 
 
C  206  > 
 
 (bread,  but  Princes  think  either  of  the  conqueft,  or 
 governing  ofKingdomes.  Are  you  not  born  to  a 
 better  Inheritance,  (if  indeed  born  again)  why  then 
 do  you  vilifie  your  (elves?  why  notmorein  Prayei? 
 no  dumb  children  among  thofe  that  are  born  of  God  ? 
 they  have  all  that  fpirit  of  Prayer  by  which  they 
 not  only  fpeak,  but  cry  Abba  Father. 
 
 2.  The  mod  part  of  us  efteem  the  Preaching  of 
 the  Word,  as  an  evanifhing  difcourfe,  rhst  amufes 
 us  for  an  hour,  we  look  for  no  more,  and  therefore 
 we  find  no  more,  we  receive  itnotasthelmnnrra! 
 feed  of  our  Regeneration,  as  the  ingrafted  Word  that 
 #  able  tofave  our  souls.  Oh  !  learn  to  Reverence  this 
 holy,  and  happy  Ordinance  of  God,  this  word  of 
 life,  and  know  that  they  that  are  not  Regenerated, 
 and  fo  fav?<d  byit,  (hall  be  judg'd  by  it. 
 
 Not  of  Corruptible  feecT]  Ft  is  a  main  caufe  of  tha 
 unfurable,  and  unworthy  behaviour  of  Chriftians 
 (thofe  that  profefs*  thcmfetves  fuchj  that  a  great 
 part  of  them  either  do  not  know,  or  at  leaft  do  not 
 ferioufly,  and  frequently  confider  what  is  indee4 
 (the  Eftate  and  Quality  of  a  Chriftian,  how  excel- 
 lent and  of  what  defcent  their  new  Nature  is,  there* 
 fore  they  are  often  to  be  remembred  of  this.  Our 
 Apoftle  here  doth  fo,  and  by  it  binds  on  all 
 his  Exhortations. 
 
 Of  this  New  being  we  have  here  thefe  two  things 
 1.  Its  high  Original  from  God,  begotten  again  of 
 his  word.  2.  That  which  fo  much  commends  good 
 things,  its  duration,  and  this  followes  ofthe  other, 
 for  if  the  Principle  of  this  life,  be  incorruptible^  it 
 ?lf  muft  be  fo  too.  The  word  of  God  is  not  only 
 3  living  and  ever  abiding  word  in  it  felf  3  but  like- 
 wife 
 
v/ife  in  reference  to  i  his  New  birtk,  and  fpttitual 
 life  of  a  Chriftiari)  and  fo  us  here  intended  that  is 
 tpoke  of  it,  and  therefore  called  not  only  an  abiding 
 word,  but  Incorruptible  feed,  which  exprefly  relates 
 to  Regeneration.  And  becaufe  we  are  moft  fenfi- 
 ble  of  the  good  and  evil  of  things  by  cdmparifon, 
 The  everlaftingnefs  of  the  word  and  that  fpiritual 
 life 'which  it  begets  is  fet  offby  the  frailty.,  and 
 (hortncfs  of  natural  Life,  and  all  the  good  that  con- 
 terns  it.  This  he  expreflfeth  in  the  words  of Ifaj  iri 
 the  next  Verfe. 
 
 Verfe  a  4. 
 
 For  all  flejh  is  as  grafs,  and  all  the  glory  of 
 man  as  the  flower  ofGrafs^  the  Grafs  wither* 
 ethy  and  the  flower  thereof  fatteth  away. 
 
 rl  expreffingthe  vanity  and  frailty  of  the  natural 
 life  of  Man,  it  is  vpry  agreeing  with  the  fubjefi: 
 to  call  him  flefh,  giving  to  the  whole  man  the  name 
 of  his  corruptible  part,  both  to  make  the  wretched 
 and  perilling  Condition  of  this  life  more  fenfible^ 
 and  Man  the  more  humble  by  it :  For  though  by 
 providing  all  for  the  flefn,  and  bellowing  his  whole 
 time  in  the  indeavours  which  are  of  the  flefh's  con- 
 cernment;, he  remembers  it  to®  much*  asd  forgets 
 
(  208\) 
 his  fpihtual  and  Immortal  part,  yet  in  that  over 
 eager  care  for  the  tleth,  in  fome  feufe  he  feems  to 
 forget  that  he  is  fiefh,  or  at  lead  that  flefh  is  perilling, 
 •becaufe  FlefrV>  extending  his  defires  and  proje&sfo  far 
 for  the  flefh  as  if  it  were  Immorta!3and  fhould  alwayes 
 abide  to  enjoy,  and  ufe  thefe  things}  as  the  Philo- 
 fophcr  faid  of  his  Countryfnen5  upbraiding  at  once 
 the^r  fuffettings  and  excefs  in  Feafting,  and  their 
 fumpruoufnefs  in  building  :  that  they  eat  as  ijf 
 they  meant  to  die  to  morrow*  and  yet  built  as  if 
 they  were  never  to  die.  Thus  in  Mens  immoderate 
 parfuits  of  earth,  they  feem  both  to  forget  that  they 
 are  any  thin^elfe  befijeflefh,  and  inthisfenfe  too,  to 
 forget  that  they  are  flefh,  that  is  mortal  and  perifhing ; 
 they  neither  rightly  remember  their  Immortality  nor 
 their  Mortality.  If  we  confider  what  it  is  to  be 
 flefhj  the  naming  oft-hit  were  fufficient  to  the  pur- 
 pofe.  All  Man  is  fleflh  But 'tis  plainer  thus.  All  flcjlj 
 is  graft,  thus  in  the  \}pdme->  he  remembredthat  thej 
 iperc  bktjkfoi  that  fpeaks  their  frailty  enough,-but  k  is 
 added  to  make  the  vanity  of  their  eftate  the  clearer, 
 a  wind  that  pajjeth  and  cometh  not  again.  ?f*ln  78. 
 39.  So  rfit,  163.  15,  As  for  man  his  dayes  are  as 
 grafs,  as  a  flower  of  the  field  fo  he  flour  ijf Jet  h.  For 
 the  wind  pajffethover  it  and  it  is  gone ^  and  tbepUc* 
 thereof Jljall  Know  it  no  more. ' 
 
 This  natural  Life  is  compar'd  (ev£n  by  natural 
 Men)  to  the  vaineft  things,  and  fcarce  find  they 
 things  light  enough  to  exprefs  it  vain,  and  .ts  here 
 called  grafa  fo  they  compar'd  the  generations  of 
 Men  to  the  leaves  of  trees.  But  the  light  of  Scrip* 
 tnre  doth  mod:  difcover  this,  and  it  is  a  leffon  re- 
 quires the  Spirit  of  God  to  teach  it  aright.     Ttaeh 
 
 U4 
 
(  *°9  )      , 
 
 us  (  fayes  Mofes  Tfa.  90.  )  So  to  number  our  daj/es  thai 
 we  may  apply  our  hearts  unto  tvifXom.znd  David  Ffi.  39 
 Make  me  to  know  my  life  how  frail  I  am.  So  Jan?.  4. 
 i4.And  here  ics  called  graft,  so  Job.  14.  12. Man  thai 
 is  born  of  a  Woman  is  of  few  dayes  andjull  of  trouble^ 
 He  cometh  forth  like  a  flower.  ^  and  is  cut  down. 
 
 Grafs  hath  ics  root  in  the  Earth,  and  is  fed  by  the 
 mohture  of  it,  and  for  a  while,  but  befides  that,  in 
 is  under  the  hazard  of  fuch  weather  as  favours  knot* 
 or  the  lythe  that  cuts  ts  down,  give  it  all  the  for* 
 btarance  that  may  be,  let  it  be  free  from  both  thofc, 
 yet  how  quickly  will  it  wither  of  it  fclf:  Set  afidc 
 thofc  many  accidents,  the  (mailed  of  which  is  able 
 to  deftroy  our  naturall  life,  the  difeafes  of  our  own 
 bodies,  and  outward  .violences,  and  cafualties  thac 
 cut  down  many  in  their  greenefs,  in  the  flower  of 
 their  youth,  the  utmoft  term  is  not  long  -3  In  the 
 eourfe  of  nature  it  will  wither.  Our  life  is  indeed 
 a  lighted  torch,  cither  blown  out  by  fome  ftroake, 
 or  fome  wind,  or  if  fpar'd,  yet  within  a  while  burnes 
 away,  and  will  dye  out  of  it  felf, 
 
 And  all  the  Glory  ofman~\  That  is  elegantly  added* 
 There  is  indeed  a  great  deal  of  feeming  difference 
 betwixt  the  outward  condition  of  li'e  amongft  Men, 
 lhall  the  Rich,  and  Honourable,  and  beautiful!,  and 
 healthful]  go  in  together  under  the  fame  name  with 
 the  bafer,  and  unhappier  part,  the  poor  wretched 
 fort  of  the  world3  thar  f:em  to  be  born  for  nothing 
 butfufferings,  and  miferks  ?  At  lead  hath  the  wife 
 no  advantage  beyond  the  fools,  is  all  grafs?  make 
 you  no  diftindion  ?  \:o->al/is  graft ^ov if  you  will  have 
 ioaie  other  name,  be  it  fovonce  this  is  true  chat  all 
 fiefh  is  ^rafsj  and  it  that  glory  that  (bines  fo  much 
 
 m 
 
(    210    ) 
 
 M  your  eyes  muft  have  a  difference,  then  this  is 
 all  it  can  hare,  it  is  but  che  flower  of  that  fame  grafts 
 fomewhar  above  the  common  grafs  in  gaynefs,  a  little 
 comcllcr,and  better  apparrefd  than  ic^but  partaker  of 
 its  frail  and  fading  nature, hath  no  privilcdge  nor  im- 
 munity that  way 3  yea  of  the  two  thelefsdurable,and 
 ufually  fhortcr  liv'ebat  the  beft  it  deeayes  with  itjhe 
 grtfs  wit  here*  hj  and  the  flower  thereof faileth  away. 
 
 How  eafily  and  quickly  hath  the  higheft  fplendor 
 of  a  Mans  prosperity  been  blaftcd,  cither  by  Mens 
 power,  or  the  immediate  hand  of  God?  The  Spirit 
 of  the  Lord  blowes  upon  it  (  as  Efay  there  fayes  ) 
 and  by  that,  not  only  withers  the  grafs  \    buttle 
 flower  fades,  though  never  fo  fair.     When  thou  cor* 
 re&efl  Man  for  iniquity  thou   makejl  his    beauty  to 
 con  fume  like  a.  moth.  ffaU  39.  1 1.     How  many  have 
 the  cafuahies  of  fire,  or  war,  or  fhipwrack  in  one 
 day,  or  night,  or  afmall  part  of  either  turn'd  out  of 
 great  riches  imo  extream  poverty  ?  And  the  Inflances 
 are  not  few  of  thofe,that  have  on  afudden  fallen  from 
 the  top  of  honour  into  the  fowled  difgraces,  nor  b^ 
 degrees  comeing  down  the  flair  they  went  up,  buc 
 tumbled  down  headlong.     And  the  moft  vigorous 
 beauty,  and  Strength  of  body,  how  doth  a  few  dayes 
 fitKftete,  or  if  it  feape  that,  a  few  years  time  blaft 
 that  flower,  yea,  thofe  higher  advantages  that  have 
 fomewhat  both  of  truer,  and  more  Ming  beauty  m 
 them,!  he  Endowments  of  witt,and  Learning,  and  Elo- 
 quence, yea  and  of  moral!  Goodnefs,  and  venue,  yet 
 they  cannot  rife  abovethis  woid,  they  axe  ftill  in'all 
 their  glory  but  the  fl-tver  of  grafs  *  their  Root  is  m 
 the  earth :   Natural  ornaments  are  of  fome  ufe  in  this 
 prefent  lift,but  they  reach  nofurchcr.Whcn  Men  have 
 
 waited 
 
(    211    ) 
 
 wafted  their  flrength  and  endut  d  the  toyl  of  ftudy 
 night  and  day,  'its  but  a  fmall.  parccll  of  knowledge 
 they  can  attain  to,  and  are  fort'd  to  ]y  down  in  the 
 duft  in  the  midft  of  their  purfuit  of  it  ;  that  head 
 that  lodges  mod  fciences  {hall  within  a  while  be  di(- 
 furniiVd  of  them  all,  and  the  tongue  that  fpeaks 
 moft  languages  filenc'd. 
 
 The  great  projeds  of  Kings,  and  Princes,  and  they 
 alfothemfelves>come  under  this  fame  notion,  all  the 
 vaft  defignes  that  are  framing  in  their  heads,  fall  to 
 the  ground  in  a  moment,  they  returne  to  their  dufi 
 and  in  that  day  all  their  thoughts  per i\h.  Archimedi$ 
 was  killed  in  the  midft  of  his  demonftration. 
 
 If  they  themfelves  did  confider  this  m  the  heat 
 of  their  affairs,  it  would  much  allay  the  fweliir.gand 
 Jofcincfs  of  their  minds, and  if  thefe  that  live  upon  their 
 favour,  would  confider  it,  they  would  not  value  ir  ac 
 fo  high  a  rate,and  buy  it  fo  dear,as  often  they  doe*4/<?# 
 of  low  degree  are  vanityfoyQs  the  Pfalmifi^x  he  adds 
 M?n  of  high  degree  are  &  lie^  from  bafe  mean  perfons 
 we  expeft  nothing,  bus  the  eftate  of  great  perfons 
 promises  fair,  and  often  keeps  not,  therefore  a  lie, 
 although  they  can  leaft  endure  that  word. 
 
 They  are  in  refpe<5t  of  mean  perfons  as  the  flower 
 to  the  grafs, foraewhat a  fairer  luftre  they  have;  bun 
 no  more  endurance,  nor  exemption  from  decaying, 
 *hys  then  it  is  an  univerfall,  and  undenyable  truth. 
 It  begins  here  with  a  ftht  and  is  as  fure  a  Gonciu- 
 {ion  as  the  fureft  of  thefe  in  their  beft  Demon  ft  ra- 
 tions which  they  call  JWt*.  And  as  particular  Men 
 fo  whole  States,  and  Kingdomes  are  thusa  they  have 
 their  budding,  and  flourishing,  and  withering,  and  ic 
 is  in  both  as  with  flowers,*  when. they  are   fulleft 
 
 Dd  a  fprcad^ 
 
(    2*2     ) 
 
 fprcad,  then  they  are  near  their  declining,  and  with- 
 ering, and  thus  it  is  with  all   whole  Generations  of 
 Men  upon  Earth,  as  Solomon  fayes,  One  gocth  and 
 another  comet  h  5  but  not  a  word  or  abiding  at  all. 
 We  in  our  thoughts  (hut  up  death  into  a  very  nar- 
 row compafs,  namely,  In  the  moment  of  our  expir- 
 ing .>  but  the  truth  is,  as  the  Moralift  obferves,  it 
 goes  through  all  our  life,  for  we  are  ftill  lofing,  and 
 {pending  it  as  we  enjoy  it5  yea,  our  very  enjoying 
 it,  is  the  (pending  it  •  yefterdayes  life  is  dead  to  day, 
 and  fo  fliaJl  this  day's  life  be  to  morrow.     We  [yen d 
 eur  years ^  (ayes  Mofes*>  a*  a  tale,  or  as  a  thought,  fo 
 (wife  and  evanifhing  is  it.    Each  word  helps  a  tale 
 towards  its  end,  and  then  in  that  the  vanity,  when 
 "its  done  it  evanifhes  as  a  found  in  the  air.     What  s 
 become  of  all   the  pompous  folemnities   of  Kings 
 and  Princes,  at  their  births,  and  Marriages  and  Co- 
 ronations, and  Triumphs  I  they  are  now  as  a  dream 
 AS.  25.  23. 
 
 Hence  learn  the  folly,  and  pride  of  Man  that  can 
 glorv  and  pleafehimfelf  in  the  frail  and  wretched  be- 
 ing he  hath  here  ,  that  dotes  on  this  poor  natural 
 life,  and  cannot  be  perfuaded  to  think  on  one  hig- 
 her, and  more  abiding.     Although  the  courfe  of 
 times  and  his  daily  Experience  tells  him  this  truth, 
 that  all  fejlj  if  graft,  yea,  the  Prophet  prefixes  to 
 thefe  words  a  command  of  Crying,  they  mutt  be 
 (houted  aloud  in  our  ears  ere  we  will  hear  them, 
 and  by  that  time  the  found  of  the  cry  is  done,  we 
 have  forgot  it  again.     Would  we  confider  this  in 
 the  midft  of  thofcT  vanities  that  tofle  our  light  minds 
 too  and  fro,  it  would  give  us  wifer  thoughts,  and 
 balaft  our  hearts  make  thenj  moreiblid,  andftedfaft 
 
 in 
 
(2I3    ) 
 
 in  thofe  fpirituall  endeavours?  which  conccrne  a 
 durable  condition,  a  being  that  abides  for  ever,  in 
 comparifon  of  which  the  longeft  term  of  natural!'' 
 life  is  iefs  than  a  moment,  and  the  happieft  eftatc  of 
 it,  but  a  heap  of  miferies  5  Were  all  of  us  more 
 cunftantly  profperous  than  any  of  us  is,  yet  that  one 
 thing  were  enough  to  cry  down  the  price  we  put 
 upon  this  life,  that  it  continues  nor.  As  he  anfwered 
 W  one  that  l^d  a  mind  to  flitter  him  in  the  .mid it  ol 
 a  pompuous  triumph,  by  faying,  what  is  warning 
 here?  continuance  faid  he:  'f  was  wifely  faid  at  any 
 time,  but  mod:  of  all  to  have  fo  fobcr  a  thought  in 
 fuch  a  fo]emiiity,in  which  weak  heads  cannot  efcape 
 cither  to  be  wholly  drunk,  or  fomewhat  giddy  at, 
 Icaft  :  Sure  we  forget  this,  when  we  grow  vain  upon 
 any  humane  glory,  or  advantage,  the  colour  of  it 
 pltafcs  us,  and  we  forget  that  it  is  but  a  flower,  and 
 foolifhly  ovcreftcem  it,  this  is  that  madncfi  upon 
 flowers j  that  is  fonicwber.e  in  rcqucft,  where  tncy 
 will  give  as  much  for  one  flower  as  would  buy  a 
 good  dwelling  houfe.  Is  it  not  a  moft  foolifh  bar- 
 gain to  beftow  continuall  pains,  and  diligence  upon 
 purchafing  of  great  pofft (lions,  or  honours?  if  we 
 believe  this  that  the  bed  of  them  is  no  other,  but  a 
 fhort  liv'd  flower,  and  iicgledt  the  purchafe  of  thofe 
 glorio Js  manfiQ  is  of  Eternity,  a  garland  of  fuch  flow-. 
 ers  as  wither  nor,  an  unfading  crown,  that  eyerlatt- 
 ing  life,  and  thofe  EverJa(ling  plcafurcs  that  aie  ac 
 the  right  hand  of  God. 
 
 ;;  Now  that  life  which  (hall  never  end  muft  begin 
 lrcre,  it  is  the  new  fpirituall  life,  whereof  the  word 
 of  God  is  the  immortal!  feed,  and  in  oppofitioh  to 
 corruptible  fipeda  and.  the  corruptible  life  of  fie fh  it 
 
 is 
 
(2'4) 
 
 is  here  (aid  to  endure  for  ever.  And  for  this  end  is 
 the  frailcy  of  naturall  life  mention'd,  that  our  affecli- 
 ons  may  be  drawn  off  from  ic  to  this  fpimuall  life 
 thac  is  not  fubjeft  unto  death. 
 
 Yerfe. 
 
 5 
 
 "But  the  word  of  the  Lordendurcth  for  ever^And  this  if 
 the  word  which  by  the  GoJ^el  if  preached  unto  you* 
 
 THE  word  of  God  is  fo  like  himfelf,  and  car- 
 ries fo  the  Image  and  irr.preffion  of  his  po- 
 wer, and   wildom,  thac   where  they   are  fpoke  of 
 together  it  h  fometimes  doubtful],  whether  thc.words 
 are   to   be  referr'd  to  himfelf,  or  to  his  word,  fo 
 Hebjf^.  12.  And   fohere:  But  there  is  no  hazard, 
 feeing  there  is  truth  in  both,  and  pertinency  too, 
 for  they  that  referr  them  to  God,  affirm  that  they 
 are  intended  for  the  extolling  of  his  word,  being  the 
 fubjed  in  hand,  and  thac  we  may  know  it  to  be  like 
 him.     But  I  rather  think  here,  thac  thefe  words  are 
 meant  of  the  words  ic  is  called  living  as  here,  Heh9 
 4.  And  abiding  for  ever  is  expreffely  repeated  of  ic 
 here  in  the  Prophet's  words.     And  (  with  refped  tQ 
 thofe  Learned  Men,  that  apply  chem  to  God  )  I  re* 
 member  not  that  this  abiding  for  ever  is  ufd  to  ex- 
 press Gods  Eternity  in  himfelf.     Howfoever  this  irij 
 corruptible  feed  is  the  living  and  everlafting  word 
 of  the  living  and  Everlafting  God)  and  is  therefore 
 fuchs  becauie  he  whofc  it  is3  is  fuch. 
 
 Now  this  is  not  to  be  taken  in  a  abftraft  fenfe  of 
 rhe  vyoid  ondy  in  its  own  nature?  but  as  the  princi- 
 ple 
 
C  2rO 
 
 pie  of  Regeneration,  the  feed  of  this  new  BF<?  \  bz* 
 caufe  the  woTd  15  enlivening  and  living  3  therefore 
 they  with  whom  it  is  effectual];,  and  into  whole  hearts 
 it  is  rcceiv'd  are  begotten  again,  and  made  alive  by 
 it3  ana  becaufe  the  word  is  incorruptible,  and  en- 
 dureth  for  ever,  therefore  that  Life  begot  by  ir,  is 
 fuch  too,  cannot  pcrifh  nor  be  cut  down?  as  the  na- 
 tural] Life  -?  No5  this  Spiricuall  Life  of  grace  is  the 
 certain  beginning  of  that  eternall  Life  of  gioiy,  and 
 fliall  end  in  u>  and  therefore  hath  no  end. 
 
 As  the  word  of  God  in  it  felfe  cannot  be  abolifn'd? 
 but  (urpafles  the  endurance  of  the  Heaven  and  Earth 
 as  our  Saviour  teaches,  and  all  the  attempts  of  men 
 againft  the  Divine  truth,  of  that  word  to  undo  it$ 
 are  as  vain,  as  if  they  fhould  confult  to  pluck  the  Sua 
 out  of  the  Firmament,  fo  likewife  in  the  heart  of  a 
 Chriftiani  it  is  Immortal!,  and  incorruptible.  Where 
 it  is  once  received  by  faith,  it  cannot  be  obliterated 
 again,  all  the  powers  of  darknefs  cannot  defifoy  it,  al- 
 though they  be  never  fo  diligent  in  their  attempts 
 that  way  5  and  this  is  the  comfort  of  the  Saints,  that 
 the  life  which  God  by  his  word  hath  breath'd  into 
 their  Souls,  though  it  have  fftany,  and  ftrong  enemies, 
 fuch  as  they  themfelves  could  never  hold  out  againfti 
 yet  for  his  own  glory,  and  his  proraife  fake,  be  wilt 
 maintain  that  life  and  bring  it  to  its  pcrfe&ion  5  God 
 trill  prfett  that  rbbich  concetneth  vie*  faith  the  P/afe 
 meSi*  'Tis  groffeJy  contrary  to  the  truth  of  the  Scrip- 
 tures to  imagine ,  that  they  that  are  thus  renewed 
 can  be  unborn  again  :  This  new  birth  is  but  once 
 of  one  kind,  though  they  are  fubje&  to  frailties  and 
 weaknetfes  here  in  this  fpiritdall  life,  yet  not  to  death 
 any  more>  nor  to  fuch  wajr  of  finning  as  would  ex- 
 
 iinguiffcl 
 
(n6) 
 
 tinguifh  this  life.  This  is  that  which  ihe  Apoftlt 
 rjohn  fayeSp  />e  /^/f  *f  boyn  ufGod  fmneth  noty  and 
 tne  region  he  addes,  is  the  fame 'chat  is  here  given, 
 flic  permanence  and  incorrupJblcncfs  of  this  word, 
 the  feed  of  God  abtdeth  in  him. 
 
 'ihis  is  the  word  which  by  the  Gojpel  is  preached 
 unto  j ou.  *]  'lis  not  iblficient  to  have  chtfc  thoughts 
 of  the  word  of  God  in  a  gene  rail  way,  and  not  to 
 know  what  that  word  is5  but  we  muft  be  pcrfwad- 
 cd,  that  that  word  which  is  preached  to  us,  is  this 
 very  word  of  fa  excellent  vertue,  and  of  which  thefe 
 hign  things  are  fpoken,  that  it  is  incorruptible,  and 
 nbidcth  for  ever,  and  therefore  furpaffes  all  the 
 worlds  and  all  the  excellencies  and  glory  of  it. 
 Although  delivered  by  weak  Men  the  Apoftles,  and 
 by  far  weaker  than  they  in  the  conftant  minifiry  of  it, 
 yet  it  lofeth  none  of  its  own  vertue,  for  that  de- 
 pends upon  the  firft  owner,  and  author  of  it,  the 
 overliving  God,  who  by  it  begets  his  chofen  unto 
 life  eternaJl. 
 
 This  therefore  is  that  which  we  fhould  learn  thus 
 to  hear,  and  thus  to  receive,  and  efleem,  and  lo\c 
 this  holy,  this  living  word,  to  defpifeall  the  gliftring 
 vanities  of  this  pcrifhing  life,  all  outward  pomp,  ye* 
 all  inward  worth,  all  wifdom,  and  natural!  endow- 
 ments of  mind^in  comparifon  of  the  heavenly  light  of 
 the  GofpcJl  prcach'd  unto  us.  Rather  to  hazard  all 
 than  lofe  that,. and  banilli  ail  other  things  from  than 
 place  that  is  due  to  it,  to  lodge  it  alone  in  our  he  arts, 
 QS  our  onciy  trcafure  h<  re,  and  the  certain,  pledge  of 
 that  tjteafare  of  glory  laid  up  for  us  in  heaven  .*  To 
 wnichbledVd  lhte  God  of  hislnfinit  mercy  bring  us. 
 
 Chap,  im 
 
C  217  ) 
 
 Chap.  Second. 
 
 i.Pef.Chap.  2.  Veffe  1.  1. 
 Wherefore    laying  afide   all  Malicey    and  all 
 guiky  and  tiypomfiesy  and  Envies ,  and  all 
 evil  $e*kingsy 
 
 Verfe.  2.  As  new  horn  babes  dejrre  the  jimert 
 milhj)fthe  Wordy  that  ye  may  grow  thereby. 
 
 THe  fame  power,  and  goodnefs  of  God  that 
 manifefts  it  felf  in  giving  being  to  his  cre&» 
 tures,  appears  likewife  in  their  fuftainings 
 and  prefervauon  ;  to  give  being  is  the  firft,  and  to 
 fupport  it,  is  the  continued  effeft  of  that  power? 
 and  goodnefs  :  Thus  it  is  both  in  the  firft  Creation, 
 and  in  the  fccond,  In  the  firft  the  creatures  to 
 which  he  gave  Life,  he  provided  with  convenient 
 nouriftmient  to  uphold  that  life.  Gen'  i<  So  herein 
 theclofe  of  the  former  Chapter  we  find  the  Doftrine 
 of  the  New  birth3  and  life  of  a  Cbriftian,  and  in 
 the  beginning  of  this,  the  proper  food  of  that  life, 
 and  it  is  the  fame  word  by  which  we  there  find  it  to 
 be  begotten,  that  is  here  the  nourifhment  of  it*  and 
 therefore  Chriftians  are  here  exhoited  by  the  Af  oftle 
 fo  to  efteem,  and  fo  to  ufe  it,  and  that  is  the  main 
 fcope  of  the  words., 
 
 Ee  gl- 
 
(    2T&) 
 
 Ohf.  in  general.  The  word,,  the  principle  and 
 the  (upport  of  our  (piritual  beings  is  both  the*7/- 
 corruptiblc  fied}  and  the  incorruptible  food  of  that 
 hew  life  of  grace,  which  muft  therefore  be  an  in«> 
 corruptible  life  s  And  this  may  convince  us,  that  the 
 ordinary  thoughts  even  of  us*  that  hear  this  word, 
 are  far  below  the-true  excellency  and  worth  of  it, 
 the  (beam  of  cuiftom  and  our  profeillan  brings  us  hi- 
 rher,  and  we  fitt  out  our  hour  under  the  found  of 
 this  Word,  but  how  few  confider  and  prize  it,  as 
 the  great  Ordinance  of  God  for  the  (alvation  of 
 Souls  ?  The  beginner  and  the  fuftainer  of  the  Divine 
 life  of  Grace  within  us  }  and  certainly  until!  we 
 have  thefe  thoughts  of  it,  and  feek  to  feel  it  thus 
 our Telves5  although  we  hear  it  moff  frequently)  and 
 flip  no  occafion,  yea,  hear  it  with  attention,  and 
 fome  prefent  delight,  yet  (till  wemifle  the  right  u(e; 
 of  it,  and  turn  it  from  its  true  end,  while  we  take 
 it' not  as' that  ingrafted  word  which  is  able  to  fwc 
 our  fouls. 
 
 Thus  ought  they  that  Preach  to  (peak  it*  to  en- 
 deavour their utmoft  to  accornmodateit  to  thisend3 
 tYtrft  firmer*  may  be  converged ■,  begotten  again,  and 
 believers  noirrifrfd,  and  ftrcngthned  in  their  fpiri- 
 tudl"  life,  to  regard  no  lower  end,  but  aim  fteddU 
 ly  at  thai  mark.  Their  hearts  and  tongues  ought 
 to  be  fet  on  fire  with  holy  zeal  for  God,  and  lore 
 to  foub,  kindled  by  the  Holy  Ghoft  that  c^q 
 down  on  tK  ApofHes  in  the  fhape  of  fiery  tongues. 
 
 And  they  that  hear,  (Iionld  remember  this  as  the 
 end  of  their  hearing  that  they  may  receive  (piritual 
 life  and  ftrength  by  the  word,  for  though  it  feems 
 auQOf  defptcable  bufeje  s,  that  a  frail  Uniul  Man  like 
 
 vour 
 
(  3*9") 
 
 your  Pelves  fpeak  a  few  words  in  your  hearing;  yet 
 took  upon  it  as  the  way  wherein  God  communicates 
 happinefs  to  them  that  believe,  and  works  that  be- 
 lieving uato  happinefs,  alters  the  whole  frame  ofthe 
 foul,  and  makes  a  new  creation,  as  it  begets  it  again 
 to  the  Inheritance  of  glory  :  Confider  it  thus,  which 
 is  its  true  notion,  and  then  what  can  be  fo  pre- 
 cious? Let  the  world  difefteem  it  as  they  will, 
 know  \e,  that  it  is  the  power  ofGodttntofalvatiott, 
 The  Preaching  ofthe  cr off  is  to  them  that  per ijh  fool* 
 hflmefs  i  but  unto  tkem  that  arefaved^  it  is  the  power 
 ef  God,  fayes  the  A  pottle,  I  Cor.  i .  i  8.  And  if  you 
 would  have  the  experience  of  this,  if  you  would 
 have  life,  and  growth  by  it,  you  muft  look  above 
 the  poor  worthless  MefTenger,  and  call  in  his  al- 
 mighty help  who  is  the  Lord  of  life.  As  t  he  vhiio- 
 J'ophers  affirm,  that' if  the  Heavens  fhould  ftahdftill* 
 there  would  be  no  generation,  norflourifhing  of  any 
 thing  here  below,  'tis  the  moving  and  influence  of 
 the  fpirit  that  makes  the  Church  fruitful.  Would 
 you  do  this  before  you  come  here,  prefent  the 
 blindnefs  ofyour  minds  and  the" deadnefs  of  your 
 hearts  to  G ')&>  and  fay,  Lord  here's  an  opportunity 
 for  thee  to  fhew  the  power  of  thy  word.  I  would 
 find  life  and  ftrength  in  it3  but  neither  can  I  that 
 hear,  nor  he  that  (peaks,  make  it  thus  unto  me5 
 that's  thy  prerogative,  fay  thou  the  word,  and 
 it  (hall  be  done.  God  laid  let  there  be  light  and 
 it  rva>  light. 
 
 In  this  Exhortation  to  the  dueufe  of  the  word, 
 the  Apoftle  continues  the  refemblance  of  that  new 
 birth  he  mentioned  chap.  V 
 
 As  ne»  born  babes']'  Be  not  fatuficd  with  your 
 t£  e  2  felves 
 
(  270  ) 
 felvcs  till  you  find  fome  evidence  of- this  new,  this 
 fupernatural  life.  There  he  delights-and  comforts  in 
 this  life,  in  its  loweft  condition  that  would  per- 
 fwade  us  to  look  after  it,  if  we  knew  them:  The 
 raoft  cannot  be  made  ienfjble  of  thofe5  confider 
 therefore  the  end  of  it.  Better  never  to  have  been, 
 than  not  to  have  been  partaker  of  this  new  being. 
 Except  a  man  be  born  qg<fffo  (ayes  our  S  iviour,  he 
 cannot  enter  into  the  Kingdome  of  Cod.  Surely  they 
 that  are  not  bornagiin3  (hall  one  day  with  they  had 
 never  been  born.  What  a  poor  wretched  thing  is 
 the  life  that  we  have  here,  a  very  heap  of  follies 
 and  miferies,  now  if  we  would  (hare  in  a  happier  be- 
 ing after  it5  that  life  that  ends  not,  it  muft  begin 
 here;  graceand  glory5  is  one  3nd  the  fame  Life ;  onlr 
 with  this  difference,  that  the  one  is  the  beginning, 
 and  the  other  the  per  fe&  ion,  of  it}  or  if  we  do  call 
 them  two  feveral  lives,  yet  the  one  is  the  undoubt- 
 ed pledge  of  the  other,  Twas  a  ftrange  word  for 
 a  Heathen  to  fay,  that,  that  day  ofdeath  we  fear  foa 
 Sterni  natalis  ejiy  is  the  birth  day  of  Eternity  :  Thus 
 it  is  indeed  to  thofe  that  are  here  born  a^ain,  this 
 new  birth  of  grace,  is  the  fure  earned  and  counter- 
 pawn  of  that  birth  day  of  glory.  Why  do  we  not 
 then  labour  to  make  this  certain  by  the  former?  Is 
 it  not  a  fearful  thing,  tofpend  our  dayes  in  vanity  ? 
 and  then  ly  down  in  darknefs  and  forrow  for  evera 
 to  difiregard  the  life  of  our  foul  while  we  may 
 and  fhould  be  provident  for  it,  and  then  when  its 
 going  out  cry,  quo  nunc  ahibu^  whither  art  thou 
 gOiwg  O  my  foul  ? 
 
 But  this  new  life  puts  qs  out  of  the  danger  and 
 few  of  chat  Eternal  deaths  n>t  are  faffed  ftm  &*!& 
 
 u 
 
(  **i  ) 
 
 to  life,  (ayes  St.  Johx9  ipeaking  of  thofe  that  are 
 born  again,  and  being  palled,  there  is  no  repafiing, 
 no  going  back  from  this  life  to  death  again* 
 
 This  new  birth  is  the  fame  that  St.  John  calls  the 
 firji  RefuYreEtiotiy  and  proiounces  them  bleffcd  that 
 partake  of  it5  Blejfed  are  they  that  have  part  in  the 
 fir  ft  Refurreftion^  the  fecond  death  fiall  have  no  pow- 
 er over  them. 
 
 The  weak  beginnings  of  grace  in  comparifon  of 
 further  ftrength  attainable  even  in  this  life,  are 
 fometimes  exprefs'd  as  the  infancy  of  it,  and  Co  be- 
 lievers ought  not  to  continue  Infants,  and  if  they 
 do,  'tis  reprovable  in  them,  as  we  fee  Eph>  4.  14. 
 I  Cor.  2.  2.  6c  1  Cor.  1 4.  20.  Heb.  5.  I  2.  though  the 
 Apoftle  writes  to  new  Converts,  ,  and  fo  may  polTi- 
 bly  imply,  the  tender nefs  of  their  beginnings  of 
 grace,  yet  I  conceive  th?t  Infancy  is  here  taken 
 in  fuch  &  fenfe  as  agrees  to  a  Chriftian  in  the  whole 
 courfe,  and  bed  eft  ate  of  his  Spiritual  life  here  be- 
 low }  and  fo  likewife  the  milk  here  recommended 
 is  anfwerable  to  this  fenfe  of  Infancy,  and  not  to 
 the  former  ;  as  'tis  in  fome  of  thofe  cited  places, 
 where  it  means  the  eafieft  and  firft  Principles  of 
 Religion,  and  fois  oppos'd  to  the  higher  myfteries 
 ofir5  as  to  ftrong  meat  5  but  here  it  fignfies  the 
 whob  word  of  God,  and  all  its  wholefome  and 
 faring  truths,  as  the  proper  nourishment  of  the 
 Children  of  God.  And  fo  the  A  ph  files  words 
 are  a  (landing  Exhortation  for  all  Chriftians  of 
 all  degrees. 
 
 And  the  whole  efhteand  courfe  of  their  Spiritual 
 life  her?,    is  called  there  Infancy  3  not  only  as  op- 
 
 1  ofiy 
 
(    22  2    ) 
 pos'd  to  Corruption  and  wickednefs  of  the  old  man 
 but  likewife  as  fignifying  the  weaknefs,  and  imper- 
 fection ofir,    at  its  bed  in  this  life-,  pomoar'd  with 
 the  perfection  of  the  life  to  come  ;   for  the  weaktft 
 beginnings  of  grace,  -are  nothing  fo  far  below  the 
 hi^htft  degree  of  it  pcffible    in   this  life,  as  that 
 highett  degree  falls  fhort  of  the   ftate  of  glory  •  f0 
 that,    if  one  mealure  of  grace  is  called  Infancy  in 
 refpeft  of  another,  much  more  is  all  grace  Infancy 
 in  lefpeft    of  Glory,     And  (lire  as  for  Time,  the 
 lime   of  onr    preient  life   is    far   left    to  eternity 
 than    the  time  of  our   natural    Infancy  h   to    the 
 reft    of  our   life>  fo   that  we  may    be   ftill  call'd 
 but  new  or  lately  born^  Our  bed:  pace  and  ftrongeft 
 walking  in  obedience  here,  is  bat  as  the  flapping 
 of  Children   when  they  begin  to  go  by  hold,    in 
 comparifbn  of  the  perteel:  obedience  jr>  glory,  when 
 we  pall  follow  the  Lamb  wherefoe-zrfr  he  goes ,   ail  our 
 knowledge  here5  is  but  the  Ignorance  of  Infants^ 
 and  all  our  expr^flions  of  Cod,  and   of  his  Praifes; 
 but  as  the  firft  ftammerings  of  Children  in  compari. 
 fon  of  the  knowledge  we  fhai!  have  of  him  hereafter, 
 when  vpe  fiat 'I k>tow  as  we  are  l^;own^  and  of  thefe 
 praifes  we  (hall  then  offer  him,  when  that  new  fong 
 ihall  be  taught  us.     A  Child  hath  in  it  a  reafonible 
 foul.,  and  yet   by  the  indifpofednefs   of  the  body, 
 and  abundance  ofmoyfture,  it  isfo  bound  up,    that 
 its  difference  from  the  beads  and  partaking  of  a  ra- 
 tional life  i$  not  fo  apparent  as  afterwards^  and  thus 
 the   fpintual  life  that  is  from  above  infus'd  into  a 
 (phriftian,  though  it  doth  aft  and  work  in  fomede- 
 i^ree,  yet  is  fo  clogg'd  with  natural    corruption  (till 
 icoiaining  in  tfrera  that  the  excellency  of  it  is  that 
 
 way 
 
(  ajj  ) 
 
 way  much  clouded  and  oblcur'd,  but  in  the  life  to 
 come,  it;  (hall  have  nothing  at  all  incumbring,  and 
 inJifpofingit,  andthisis  the  ApoftleSt,  Pauls  Doc- 
 trine.   I  Cor.  i^.  9,  io,  I  f  D  12. 
 
 And  this  is  the  wonder  of  Divine  grace^that  brings 
 fo  fmali  beginnings  to  that  height  of  perfection  that 
 we  are  not  able  to  conceive  of}  that  a  little  fparkle 
 of  true  grace3that  is  not  only  indifcernable  to  others, 
 but  often  to  a  Chriftian  himfelf,  Yetlhould  Be  the 
 beginning  of  that  condition,  wherein  they  fhall 
 fhine  brighter  then  the  Sun  in  the  Firmament,  The 
 difference  is  great  in  our  natural  life,  id  forne  per- 
 fons  efpecially,  that  they  that  in  Infancy  were  fo  fee- 
 ble, and  wrapt  up  as  others  in  fwadling  cloaths^ 
 y<jt  afterwards  come  to  excel  in  wifdom  and  in  the 
 knowledge  of  fciences,  or  to  be  Commanders  of 
 great  Armies,  or  to  be  Kings,  But  the  diftance  is 
 far  greater  and  more  admirable  betwixt  the  weak- 
 nefi  of  thefe  New  horn  babes^  the  fmall  beginnings 
 of  grace*  and  our  after  perfection,  that  fulnefs  of 
 knowledge  that  we  look  for5  and  that  crown  of 
 Immortality,  that  all  they  are  born  to*  that  are 
 born  of  God. 
 
 But  as  in  forne  Childrens  faces,  or  acTions?haveap~ 
 pear'd  fame  chara&ers,  and  prefages  of  their  after 
 greatnefs,  as  a  lingular  beauty  in  Alofis's  face  as  they 
 write  of  him,  and  Cyrm  made  King  among  the  Shep- 
 herds Children  with  vyhom  he  wasbrought  up,  &c* 
 fo  alfo  certainly  in  thefe  children- of  God  there  be 
 forne  Characters,  and  evidences,  that  they  are  born 
 for  He  ven  by  their  new  birth.  That  Holsneis, 
 and  Meeknefs,  that  Pa'tience9  and  Faith  that  fhine  its 
 the  anions  and  fufferings  of  the  Safety  are  Chafac- 
 
(  2H  ) 
 
 ters  of  rheir  Fathers  [mage.,  and  (hew  their  high  Ori- 
 ginal, and  foretel  their  glory  to  come,  fuch  a  glory 
 as  doth  not  only  furpafs  theWorld3  thoughts,  but 
 the  thoughts  of  the  Children  of  God  themfelve?. 
 
 Now  that  the  Children  of  God  may  grow  by  the 
 w  rd  of  God,  the  Apoftle  requires  thefe  two  things 
 of  then.  i.  The  Innocency  of  Children.  2.  The 
 appetite  of  Children.  For  this,  As  I  conceive,  is 
 relative,  not  only,  to  the  defiring  the  Milk,  of  the 
 wordy  bur  to  the  f  jrmer  Ftrfo  the  putting  off  ma- 
 lice, as  the  ApofteP^///,  1  Cor.  14.  20.  as  concern* 
 ivg  malice^  he  ye  children. 
 
 wherefore  laying    a  fide  S]  This  imports,   that  we 
 art  n  turally  preroflefs'd  with  thefe  evils,  therefore 
 exhorted  to  put  them  off;  our  hearts  are  by  nature 
 no  other  but  cages  of  thofe  unclean  birds,  malice, 
 envy,  hypocrifie^dv.  The  Apoftles  fometimesname 
 fome  ol  thefe  evils  and  fometimes  other   of  thenar 
 But  they  are  infeparable  all  one  garment,    and  all 
 comprehended  under  that  one  word,  £/>/;,  4.  the  old 
 Min^  which  the  Apoftle  there  exhorts  to  put  off: 
 And  here 'cisprefs 'das  a  neceijary  evidence  of  their 
 New   birth,     and   furtherance    of  their  Spiritual 
 growth,  that  thefe  bale  habits  be  thrown  away, 
 ragged  filthy  habits,  unbefeeming  the  Children  of 
 God  ;  they  are  the  proper  marks  of  an  unrenewed 
 mind,  the  very  Characters  of  the  Children  of  Satan, 
 for  they  are  his  Imige.     He  hath  his  names  from 
 enm  ty,   and  envy  and  (landering,    and  he  is. that 
 grand    hypocrite,  and  deceiver;  that  can  transform 
 hiwftlfinto  an  Angel  of  Light  t 
 So  'on  the  contrary  the  Spirit  ofGod,  that  dwVs 
 
 lu 
 
Jn  his  Children  is  the  fpint  ot  meeknefs,  and  Love* 
 4and  Truth..  That  dove-like  fpirit  that  de/cended  0V1 
 our  Saviour?  is  from  him  communicated  to  Belie- 
 vers, 'tis  the  groltelt  Jmpudency  to  pretend  to  be  k 
 Christian,  and  yec  to- entertain  hacrcd5  and  envyings 
 upon  whatsoever  occafion,  for  there  is  nothing  rhore 
 recommended  to  them  by  our  Saviour's  own  dodrine> 
 and  rcore  impreft  upon  their  hearts  by  his  fpirit  than 
 Jove.  K*»/*  niay  be  taken  generally,  but  I  conceive 
 tis  cba*.  vvnicb  vvc  particularly  call  malice. 
 
 Malt'ce,  and  envy  are  but  two  branches  growing 
 our  of  the  fame  bitter  root,  felf-Jove  arid  evili  fpeak- 
 ings  are  the  fruit  they  bear.     Malice  is  properly  the 
 procuring  or  wifhinganothers  evil}  Envy  the  repining 
 at  their  good,  and  thefe  vent    thcrafelves  by  evil 
 speaking,  f  his  infernal!  fire  within  frrioaks3and  flafnes 
 gut  by  the   tongue  which  ,S.  J<twes  fay es  is  fet  o& 
 foe  of  hetly  and  fires  all  about  it  mifcepfuring  thd 
 a&ions  of  thofe  they  hate  or  envy,  aggravating  thetf 
 failings,  and  detracting  from  their  venues,  taking 
 all  things  by  the  left  Ear,  for  (as  Epi&etus  fayes)  Every 
 ihwg  hath  two  handles >  The  art  of  taking  things  by  thd, 
 better  fide,  which  charity  alwayes  dbth,\yoii!d  favc 
 much  of  thofe  janglings,  and  heartburnings  chatfo  a-' 
 bound  in  the  world.  But  folly  and  pcrvcrfenefs  pofTefsr 
 the  hearts  of  the  mods  and  therefore  their  difcourfes 
 ^re  ufually  the  vent  of  thofe  :  Tor  out  of  the  dbun* 
 danceof  the  heart  the  mouth  muft  fiea^  The  unfavorv 
 Breaths  of  Men,' argues  their   inward  corruptions 
 Where  (hall  a  Man  come  aimofi  in  focieties  5  but  his 
 ears' iTiall  be  beaten  With  the  unpleafant  noife  (fute 
 as  To  to  a  Chrfftlan  mind  )  of  one  detrading,  and 
 cfifparaging  another;  And  yet  this  is  extreme  btffe^ 
 
 PI  fte%; 
 
(  ii6  Q 
 
 nefs,  and  the  pra&ice  only  of  falfe  counterfeit  good- 
 nefs,  to  make  up  his  own  eftecm  out  of  the  mines 
 of  the  good  name  of  others  $  real  venae  cannot  en- 
 dure, nor  needs  not  thatdilhoneft  fhift:  Itcanfubfift 
 ofitfclf,  and  therefore  ingenuoufly  commends  and 
 acknowledges  whac  good  is  in  others,  and  loves  to 
 hear  it  acknowledged,  and  neither  readily  fpeaks  nor 
 hears  evil  of  any,  but  rather,  where  duty  and  con- 
 ference require  not  difcovery^  cafts  a  vail  upon  Mens 
 failings  to  hide  them,  this  is  (he  true  temper  of  the 
 Children  of  God* 
 
 Thefe  evils  of  Malice,and  trtvy^ani  evil-fpeafyngi, 
 and  fuch  like,  are  not  to  be  diffembled  by  us  in  our 
 fclvcs3  and  conveyed  under  better  appearances  :  But 
 to  be  caft  away,  not  to  be  covered,  but  put  eff,  and 
 therefore  that  which  is  the  upper  garment  and 
 cloak  of  all  other  cvills  the  Apoftlc  here  commands 
 to  caft  thaf  off  too  namely,  hjfocrijie* 
 
 What  availes  it  to  wear  this  mask,  a  Man  may 
 indeed  in  the  fight  of  Men  ad  his  part  handfomely 
 under  ic,  and  pais  fo  for  a  time  y  but  know  we  not  ? 
 Tnere  is  an  eye  that  fees  through  it,  and  a  hand, 
 that  if  we  will  not  put  of  this  mask,  will  pull  it  off 
 to  our  fhame  cither  here  in  the  fight  of  men,  or  if 
 we  thould  fcapc  all  our  life>  3nd  go  fair  off  the  ftage 
 under  it  ;  yet  there  is  a  day  appointed  wherein  all 
 hypocrites  fhall  be  unvaiTd,  and  appear  what  they 
 are  indeed  before  Men  and  Angela  'tis  a  poor  thing 
 to  be  approved,  and  applauded  by  Men  while  Goi 
 condemns,^  whofe  fentencc  all  men  rauft  (land  o;  fait 
 Oh  feck  to  be  approved,  and  juihfied  by  htm,  and 
 then  who  [halt  condemn?  *Tis  no  ma:r::'  wliodo; 
 I-lowcafilvrxny  vvc  bear  the  miftakes  and  didikes  of 
 
 all 
 
(  **?  ) 
 
 all  the  world,  if  he  declare  himfelf  well»pieas'd  with 
 US.  M  is  afinall  thing  for  me  to  be  judged  of  Mm 
 cr  mans  day,  he  that  judge  th  me  is  the  Lord.  Saich 
 the    Apoftle* 
 
 But  thefe  evils  are  here  particularly  to  be  put 
 off,  as  contrary  to  the  right  and  profitable  receiving 
 of  che  word  of  God,  for  this  part  of  the  exhortation 
 [Laying  aJide^DeJire']  look's  to  chat  which  follows,  and 
 is  fpecially  fo  to  be  confidercd. 
 
 There  is  this  double  task  in  Religion.  When  a 
 Man  enters  to  it,  he  is  not  only  to  be  taught  xrue 
 wifdom,  but  he  is  withall,  yea,  firft  of  ali3  to  be 
 untaught  the  Errours  and  wickednefs  that  are  deep 
 rooted  in  his  mind,  which  he  hath  not  only  learn'd 
 by  the  corrupt  converfationof  the  world,but  brought 
 the  feeds  of  them  into  the  world  with  him,  and  they 
 improve  and  grow  indeed  by  the  favour  of  that 
 example  that  is  round  about  a  Man :  But  they  are 
 orgmally  in  our  nature  as  it  is  now,  they  arc  con- 
 natural!  to  us,  befides  continuall  cuflome  which  is 
 another  nature*  There  is  none  comes  to  the  School 
 of  Chrift  fuiting  the  Philosopher's  word  ut  td  uU 
 r<ip,as  blank  paper  to  receive  his  do&rine,  but  oti 
 the  contrary  all  fciibl'd,  and  blurr'd  with  fuch  bafe 
 habits  as  thefe,  malice^  hypotrifie^envy^  &c. 
 
 Therefore  the  firft  work  is  to  raze  out  thefe,  to 
 cleanfe  and  puiifie  the  heart  from  thefe  blotts,  thofe 
 foul  chara&ers,  that  it  may  receive  the  impreffion  of 
 the  image  of  God.  Andbecaufeitisthe  word  of  God, 
 that  both  begins, and  followes  forth  this  vvork,draws 
 the  lineaments  of  that  divine  Image  on  the  foul, 
 therefore  to  the  receiving  this  word  aright,  and  this 
 proper  effe«5l  by  it,  the  conforming  ol  the  foul  to 
 
 Ff  3  Jefus 
 
c  ***  y 
 
 Jtlus  Chrift,  which  is  che  true  growth  of  the  fpinV 
 uall  life,  this  is   prerequir'd  that  the  hearts  of  them, 
 that  hear  it, be  purged  ol  thefe  fuch  and  like  impurities, . 
 malice*  hypocrifie  £>c. 
 
 Thefe  are  fo  oppofite  ro  the  profitable  receiving 
 of  the  word  of  GaJD  chat  while  tney  poifvls  and  r 
 the  foul^ic  cannot  at  all  embrace  thofe  divine  truths  > , 
 While  it  is  hli'd  wich  fucn  gueils^  there  is  no  room  to 
 entertain  the  word. 
 
 They  cannot  dwell  together  by  rcafon  of  chcir 
 contrary  nature,  the  word  will  not  mixe  with  tl  tfe  ^ 
 sh*  faffing  mixture  of  the  wordot  God  in  the  foul,  is 
 that  the  Apoftle  f peaks  of,  and  gives  the  want  of  it, 
 as  the  caufe  r(  unprofitable  hearing  the  word,  Hch,, 
 4*  2*  the  mixing  of  it  with  faith.  For  by  that  th.e 
 word  isxoncodcd  into  the  nourifhmenrof  the  life  of 
 grace  united  to  the  foul  and  mix'd  with  it  by  being 
 nrix'd  with  faith,  as  the  Apoftle's  expreffion  impons : 
 That's  the  proper  mixture  it  requires,  but  with  theJc 
 qualities  here  mentioned  it  will  not  mix:  There  is  a 
 naturall  antipathy  betwixt  them,  as  (hong  as  in  thofe 
 things  in  nature,  that  cannot  be  brought  by  any  means, 
 io  ngrce  and  mingle  together* 
 
 Can  there  be  any  tiling  more  contrary  than  the* 
 good  word  of  God^s  the  Apoftlc  calls  it>and  thole  evil 
 JptaJyngrJ  Than  the  word  that  is  of  fpch  excellent 
 lvvectncfs3and  the  bitter  words  of  a  malignant  tongue?, 
 Than  the  word  of  life5and  worcis  full  of  dead, y  poyfon? 
 for  io  (landers  and  diffamings  of  our  brethren-  are. 
 And  is  not  all  malice,  and  envy  moft  oppofite  to  the. 
 wotd,  that  is  the  rr.eflage  oi  peace  and  Love,  how  can 
 the  gall  of  malice  and  This  w/74  of  the  word  agree  a 
 Hype  critic  and  guile  ftancl  in  direct  oppofition  to  thq 
 
 nil 
 
'  X  ^9  1 
 name  of  this  word,  that  is  called  the  word  of  truth 
 and  here  the  very  words  (hew  this  contrariety  (incere 
 milk,  and  a  double  unfinceye  mind. 
 
 Thefe  two  are  necdfaiy  conditions  of  good  rouri- 
 fhment.  i#  That  the  fcod  be  good,  and  wholefom*. 
 a.  That  the  inward  conltirution  of  them  that  ufe  ic 
 be  fo  too  :  And  if  this  iail  the  other  profit's  nor. 
 This  iincere  milk  is  tin  on!y  proper  nourishment  of 
 Jpiritua]  Life,  and  there  is  no  defect  nor  undue  qua* 
 Jity  in  ir3  but  the  greatcft  part  of  hearers  are  inward- 
 ly unwhokforrb  difeas'd  with  the  evils,  htie  menti- 
 on'J  and  others  of  the  like  nature,  and  therefore,tither 
 ^1  ave  no  kind  of  appetite  to  the  word  at  all  h  but  ra- 
 ther feed  upon  fuch  trafh  as  fuite  with  their  diftem* 
 per5  as  feme  kind  of  diieafes  incline  rhofe  that  have 
 them,  to  eat  Coales,  or  Lime,  &c.  Or  if  they  be 
 any  wayes  dcfirous  to  hear  the  Word,  and  feem  to 
 feed  on  it,  yet  the  noxious  humours  that  abound  in 
 them  make  ic  altogether  unprofitable,  and  they  are 
 nor  nounfn'd  by  it  h  as  this  evill  of  malice?  and  envy* 
 ing  fo  ordinary  among  Men,  and  (  which  is  molt 
 ftrangc  amnngit  Chriftians  )  as  an  overflowing  of  the 
 Gaul  pofl<  ffes  their  whole  mm  is, and  not  only  they  are 
 not  nouritlVd  by  the  word  they  hear,  but  are  the  w  orfe 
 by  it,  their  difeafe  is  fed  by  it5  as  an  unwhoJfoni  fto- 
 rnach  turns  the  beft  meat  it  receives  into  that  bad 
 humour  that  abounds  in  it :  Do  not  tb<y  thu^rhat  ob- 
 ferve  what  the  Word  fayes^  that  they  may  be  the 
 better  inabled  to  difcover  the  failings  ofoxheis5  and 
 fpeak  malitioufly  and  untharitalleiy  of  them,  and  .vents 
 themfelves,  as  is  too  common  %  This  word  met-  well. 
 with  fuch  a  eve's  Fault ,  and  this  with  another  s; 
 Js  iiot  this  to  feed  thefedifeafrs  of  Malice^  %nv}ii*ik 
 
 tvilU 
 
(  ?£°>) 
 
 twlUfyeahjngs  w^h  this  ftive  milk*  and  make  thc«| 
 grow,  in  ftead  of  growing  by  it  our  felves  in  grace 
 and  holincfs. 
 
 Thus  Iikewife  the  hypocrite  turnes  all  that  he 
 hears  of  this  word,  not  to  the  inward  renovation  of 
 his  mindj  and  rcdrcfling  what's  amiflTe  there  :  But 
 only  to  the  compofing  of  his  outward  carriage,  and 
 to  inable  himfclf  to  a#  his  part  better  to  be  cunn- 
 ingcr  in  his  own  faculty,  a  more  refin'd  and  expert 
 hypocrite,  not  to  grow  more  a  Chriftian  in  decd^buc 
 more  in  appearance  only  and  in  the  opinion  of 
 others* 
 
 Therefore  it  is  a  very  needfall  advertifment  fee- 
 ing thefe  evils  are  fo  natural  to  Men,  and  (o  contrary 
 to  the  nature  of  the  word  of  God,  that  they  be  pur<*'d 
 out,  to  the  end  it  may  be  profitably  rcceiv  a  :^A 
 very  like  exhortation  to  this  hath  the  Apoftle  S, 
 James  and  feme  of  the  fame  words  but  in  another 
 Metaphor  Jam.  1.    21.  Wherefore  lay  apart  all  filthi- 
 vefs  and  fuperflnity  of  naughtimfs^  and  receive  with 
 meeknefs  the  ingrafted  word*     He  compares  the  word 
 io  a  plant  of  excellent  vertuc,  the  very  tree  of  life, 
 the  word  that  is  able  to  lave  your  fouls,  but  the 
 pnly  foyle  wherein  it  will  grow  is  a  heart  full  of 
 meeknefs,  a  heart  that  is  purg'd  of  thofc  Luxuriant 
 weeds  that  grow  fo  rank  in  it  by  nature  5  they  plucfc 
 up  and  throW  them  out  to  make  place  for  this  word. 
 And  there  is  fuch  a  neceffuy  of  this,  that  the  moft 
 approv'd  teachers  of  wifdom,  in  a  human  way,  have 
 requir'd  this  of  their  Scholars  that  to  the  end  their 
 minds  might  be  capable  of  it,  they  fhould  be  purified 
 from  vice,  and  wickednefs  3  for  this  reafon  the  Phi- 
 Kfopher  judges  voun°;  Men  unfit  hearers  of  moraJJ 
 
 Phi- 
 
(  23*  > 
 
 Phtlofophy  becaufe  of  the  abounding)  and  untamed* 
 nef9  of  their  paflions,  granting  that  if  thofe  were 
 tompofd,and  order'd,  that  they  might  be  admittedc 
 And  it  was  Socrates  his  cuftotiie,  when  any  ask'd  him 
 a  queftion  to  be  inform'd  by  him*  before  he  would 
 ani'wer  them,  he  ask't  them  concerning  their  own  qua- 
 lities,and  courfc  of  life* 
 
 Now  if  Men  require  a  calm  and  purified  difpofiti- 
 on  of  mind  to  make  it  capable  of  their  do&rine,how 
 much  more  is  it  futable,  and  necefTary  for  learning 
 the  doftnitt  of  God,  and  thofe  deep  myfteries  that 
 his  word  opens  up,  'cis  well  exprefTd  in  chac  Apo- 
 crypha! Book  of  wifdome3  that  forward  thought* 
 f'ptrjc  from  God*  and  voifdont  enters  ndt  into 
 a  ntalitioM  foul>  no  indeed,  that's  a  very  unfit  dwell- 
 ing for  it,  and  che  very  Heathen  could  fay  the  mind 
 t hut  is  impure  if  not  capable  of  God0  and  divine 
 things.  Seneca.  Therefore  we  fee  the  ftrain  of thae 
 book  of  Proverbs,  that  fpeaks  fo  much  of  this  wifdom, 
 ic  requires  in  the  firft  chap.  That  they  that  would 
 hear  ir5  do  retire  the tnfelves  from  aii  ungodly  cuft- 
 omes  and  pra&ices.  And  indeed  how  can  the  foal 
 apprehend  fpirkuall  things*  that  is  noc  in  fome  mea- 
 fure  refin'd  from  the  love  offing  that  abufes  and  be* 
 mires  the  minds  of  Men,  and  makes  them  unable  to 
 arife  to  heavenly  thoughts  t  BleJJed  are  the  pure  tti 
 heart  for  they fiall  fee  God>  fayes  our  Saviour,  not  only 
 (hall  they  fee  him  perfe&ly  hereafter,  but,  as  they 
 can  receive  him>he  will  impart  and  make  known  hiiti- 
 felf  unto  them  here,  fo  John.  14.  23.  This  is  h 
 that  makes  the  word  obfeure  namely*  the  filthy 
 rnifts  within,  whereas  on  the  contrary  he  will  in  juft 
 judgement  hide  himfelf,  and  the  facing  truth  of  his 
 
(   *&  J 
 
 -word  from  tbdfe  that  entertain  and  delight  in  Cm) 
 The  very  fins,  wherein  chcy  delight  fhall  obfeure 
 and  darken  the  light  of  the  Goipcl  to  them,  chat 
 though  it  fhme  clear  as  the  Sun  ac  noon-dav,  tiiey 
 :(\vAl  be  as  thofe  that  live  in  a  dungeon,  they  fhall 
 "riot 'ciifcern  ir. 
 
 And  as  they  receive  no  benefic  by  the  word  chat 
 have  thefe  evils  here  mention'd  reigning,  and  in  full 
 Ytrengih  in  them,  fo  they  that  are  indeed  born  again* 
 'the  more  they  retain  of  thefe,  the  left 'fhall  they  find 
 ihe  influence,  and  profit  of  the  Word;  for  this  ex- 
 portation conccrnes  them  $  they  may  poffibly  iome  of 
 them  havetnuch  remainder  of  thefe  corruptions  un- 
 mortifiedy  therefore  exhe)fted  to  lay  afide  inrirely 
 thofe  evils,  <*//  mz'.icc,  all  hypocrific '  &c>  And  fo 
 \hough  they  hear  the  word  often,  yet  be  in  a  ip/rit- 
 \ja:i!  Atrophy,  eat much,  and  grow  nothing  by  k,  find 
 no  increafe  of  grace,  and  fpirituall  lirengtb. 
 
 Would  we  know  the  main  caufe  of  our  fru:r!efs 
 hearing  of  the  word,  here  it  is,  Men  bring  not  meek 
 and  guile  fsfpirits  to  it,  not  minds  emptied  and  purified 
 to  receive  it,  bu^c  ilufPd  with  JlUlice,  and  Hypocri* 
 fkj  and  PrLh',  and  otlier  fuch  evils,  and  where 
 'fhould  the  Ward  enccr5  when  all  is  fo  taken  up? 
 And  if  it  did  enter  howfhould  it  profperamongft  fo 
 many  enemies  ?  Or  at  all  abide  amongft  them,  ei- 
 ther they  will  turn  it  out  again,  or  choakand  kill  the 
 the  powrr  otit.:  We  think  Religion  and  our  own 
 Lulls,  andfecret  heart-Idols  (houlJ  agree  togHur, 
 be  caufe  we  would. have  it  fo,  but  this  is  not  pofli  f  , 
 eithet  therefore  labour  to  entertain  the  word  of  .ruth 
 rn  the  love  of  ir,  and  lodge  the  my  fiery  of  Faith  Mj 
 &  p;(rt  conference^  as.  the  Apoftle  St,  r**l  i-pvaks. 
 *•■;  jo 
 
C  233  ) 
 
 Joy n  thofe  together  with  Duvid>  rfiil;  119  1 1 3,  /  hate 
 vain  thoughts  5  but  thy  Law  do  I  love.  And  as  here 
 our  Apoftle,  Layafide  all  malice^  and  hypocri/te,  and 
 envy?  and  evil  fpta kings,  and  fo  receive  the  Word5 
 or  dfe  look  for  no  benefit  by  it  here,  nor  for  fal- 
 ration  by  it  hereafter  but  cad  out  a!l  impurity, 
 and  give  your  whole  heart  to  it,  fa  defire  it,  that 
 you  may  grow?  and  then  as  you  defire,  you  fhall 
 grow   by  it* 
 
 Every  real  Believer  hathreceiv'd  a  life  from  Hea- 
 ven, fir  more  excelling  our  natural  life,  than  that  ex- 
 cels the  life  of  the  Beafts,  And  this  life  hath  its  own 
 peculiar  dcfires,  and  delight?,  that  are  the  proper 
 adings  and  the  certain  characters  and  evidence  of  it  5 
 amongft  others,  this  is  one  and  a  main  one,  anfwer- 
 able  to  the  like  defire  in  natural  life,  namely,  a  de- 
 fire  of  food,  and  becaufe  'tis  here  (till  imperfect, 
 therefore  the  natural  end  of  this,  isnot  only  nour- 
 iftiment,  but  growth)  as  'tis  here  exprefs'd. 
 
 The'  fincere  Milh^of  the  word']  The  Life  of  grace 
 is  the  proper  life  of  a  reafonable  foul,  and  without 
 it,  the  foul  is  dead,  as  the  body  is  without  the  foul : 
 fp  that  without  untruth,  this  may  be  rendered^ 
 reafnable  milk*  as  fome  read  it?  but  certainly  that 
 reafonable  milk  is  the  Word  of  God,  ihemilh^of 
 the  Word. 
 
 It  was  before  call'd  the  immortal  feed,  and  here 
 'lis  the  milk  of  thofe  that  are  born  again,  and  thus 
 it  is  very  agreeable  nourifhmcnt  to  that  fpiritual 
 life  according  to  their  faying,  ufdemalimur  ex  qui* 
 iud  conftantM)  as  the  milk  that  Infants  draw  from 
 the  brcft*  is  nnoft  connatural  food  to  them,  bsing  of 
 
(  234  3 
 
 that  fame  fubftance  that  nourilh'd  them  in  the 
 womb.  But  when  they  are  brought  forth^  that 
 food  followes  them  as  it  were  for  their  fupplv,  in 
 that  way  that  is  provided  in  nature  for  it,  by  certain 
 veins  it  afcends  into  the  breafts^  and  is  there  fitted 
 for  them-*  and  they  by  nature  dire&ed  to  find  it 
 there.  Thus  as  a  Chriftian  begins  to  live  by  the 
 power  of  the  word.,  he  is  by  the  nature  of  that 
 Spiritual  life  dirc&ed  to  that  fame  word  as  its  nour- 
 iihment.  To  follow  the  refcmblance  further  in  the 
 qualities  of  milk,  after  the  Monkifh  \vay3  that  runs 
 it  felf  out  of  breath  in  an  Allegory?  I  conceive,  is 
 neither  (olid  nor  profitable,  and  to  fpeak  freely, 
 the  curious  fearchingof  the  fimilitude  in  other  qua- 
 lities of  milk,  feems  to  wrong  the  quality  here  giv- 
 en it  by  the  Apoftle,  in  which  it  is  fo  well  refembl'd 
 by  milkj  namely,  the  fimple  purenefs  and  fincerity 
 of  the  word;  befides  that  the  pr  effing  of  compari- 
 fons  of  this  kind  too  far,  proves  often  fo  con- 
 Urain'd  ere  they  have  done  with  it,  that  by  too 
 much  drawing  they  bring  forth  blood  in  ftead 
 cf  milk. 
 
 Pure  and  unmix *d9  as  milk  drawn  immediate- 
 ly from  the  breft,  the  pure  word  of  Ood  with- 
 out the  mixture  not  only  of  errour,  but  of  all  o- 
 ther  composition  of  vain  unprofitable  fubtiltie?,  or 
 afFedfced  humane  eloquence,  fuch  as  become  not  the 
 Majefty  and  gravity  of  Gods  word,  if  any  man 
 Jpeak,  3  (ayes  our  Apoftle,  let  him  Jpesl^  as  the  Oraclet 
 of  Cod  3  light  conceits  and  Flowers  of  Rhetorick 
 wrong  the  word  more  than  they  can  pleafe  the  hear- 
 ers, the  weeds  among  the  Corn  make  it  look  gay, 
 but  it  were  all  the  better  they  were  not  amongft  it. 
 
 'Nor 
 
Nor  can  thofe  mixtures  be  pleafing  to  any  but  car- 
 nal minds,  they  that  are  indeed  the  Children  of  Cod 
 (as  Infants  who  like  their  brefl:  milk  belt  pure)  do 
 love  the  word  belt  fo,  and  wherefoever  they  find 
 it  fo,  they  relifh  it  well,  whereas  Natural  Men  can- 
 not love  Spiritual  things  for  themfelves,  defire  net 
 the  word  for  its  own  fweetnefs,  but  would  have 
 it  faue'd  with  fuch  conceits  as  poflibly  fpoyl  the  firn* 
 plicity  of  it,  or  at  the  bed:  love  to  hear  it  for  the 
 wTitt,  and  learning,  which  without  any  wrongful  mix- 
 lure  of  it,  they  find  in  one  delivering  it  more  than 
 another,  but  the  Natural  and  Genuine  appetite  of 
 the  Children  of  God,  is  to  the  word,  for  it  felf} 
 and  only  as  m\\k>(incere  milk.  And  where  they 
 find  it  fo,  from  whomsoever,  or  in  what  way  fo- 
 ever  deliver'd  unto  them)  they  feed  upon  it  with 
 delight:  before  conversion  Witt  or  Eloquence  may 
 draw  a  Man  to  the  Word,  and  poflibly  prove  a 
 happy  bait  to  catch  him,  as  St.  Auguftin  reports  of 
 his  hearing  St.  Ambvofe^  but  once  born  again,  then 
 'tis  the  Mtlk  it  feli  they  defire  for  it  felf. 
 
 Defire  the  fincere  miUC\  Nor  only  hear  itbecaufe 
 it  is  your  cuftom,  but  defire  it  becaufe  it  is  your 
 food,  and 'tis  i.  A  natural  defire,  as  the  Infants  of 
 milk,  not  upon  any  external  refpeft  or  inducement, 
 but  from  an  inward  Principle  and  bent  of  nature,  and 
 becaufe  natural,  therefore,  2.  Earneft  not  a  cold 
 indifferent  willing.,  that  cares  not  whether  it  ob- 
 tain or  no,  but  a  vehement  defire,  as  the  word  fig- 
 rifies,  and  the  refemblance  clearly  bears,  as  a  child 
 that  will  not  be  ftill'd  till  it  have  the  breaft  • 
 offer  it  what  you  will,' Silver,  Gold,  or  Jewels  it 
 regards  them  not,  thefe  anlwer  not  its  defire,  and 
 
 Gg  2  that 
 
(  23o 
 
 iUM  muftbeanHvered.  Thus  David  My  foul  byeal^ 
 ethfor  the  longing  it  hath  to  thy  judgements;  As  a 
 Child  like  to  break  its  heart  with  crying  for  want 
 of  the  Ere?ft :  And  again  abecaufe  natural  'tis 
 g.  Conftant,  the  Infant  is  not  cloy'd,  nor  weary- 
 ed  with  daily  feeding  on  the  bread:,  but  dtfircs 
 it  every  day,  as  if  it  had  never  had  it  before  5  thus 
 the  Child  of  God,  hath  an  unchangeable  apperita 
 for  the  word,  Jtis  daily  new  to  him,  he  finds  (till 
 frefh  delight  in  it,  thus  David  as  before  cited.  My. 
 Soul  breaketh  for  the  longing  it  hath  for  thy  judge- 
 meats  at  all  times  ^  And  then  Pfal.  1.  this  Law  was 
 his  Meditation  day  and  night.  Whereas  a  Natural 
 Man  is  eafily  forfeited  of  it.,  and  the  very  coramon- 
 nefs  and  cheapneis  of  it  makes  it  contemptible  to 
 him.  And  this  is  our  cafe,  that  wherein  we  (hould 
 ■wonder  at  Gods  Angular  goodnels  to  us,  and  there- 
 fore prize  his  Word  the  more,  that  very  thing 
 tnakes  us  defpife  it :  Whereas  others  our  Brethren 
 have  bought  this  milk  with  their  own  Blood,  we 
 have  it  upon  the  eafieft  terms  that  can  be  wiflrd, 
 only  forthedefiring,  without  hazard  of  bleeding  for 
 it,  and  fcarce  at  the  pains  of  fweating  for  it. 
 
 That  ye  may  grow  thereby]  This  is  not  only  the 
 end  for  which  God  hath  provided  his  Children 
 with  the  Word,  and  moves  them  to  defire  it,  but 
 which  they  are  to  intend  in  their  defire  and  ufe  of 
 i:,  andanfvverable  toGods  purpofe,  they  are  there- 
 fore to  defire  it,  becaufe  it  is  proper  for  this  end,  and 
 that  by  it  they  may  attain  this  end,  to  grow  thereby. 
 And  herein  indeed  thefe  Children  differ  from  Infants 
 *n  the  Natural  life,  that  are  directed  to  their  food 
 !>eUde  theit  I>qo-,vle;Ige,  sad  without  imemipn  o£ 
 
 its 
 
(  237  ) 
 
 its  end}  but  this  rational  mil^  is  to  be  defird 
 by  the  Children  of  God  in  a  rational  way,  know* 
 ing  and  intending  its  end,  having  the  ufe  of  Na- 
 tural reafon  renew'd,  and  fanftifi'd  by  fuperna- 
 tural  grace. 
 
 Now  the  end  of  this  defire  is  growth.  Defire  the 
 Word  not  that  vou  may  only  hear  if,  that  is  to  fall 
 very  far  fhort  of  its  true  end,  Yea,  'tis  to  take  the 
 beginning  of  the  work  for  the  end  of  it  5  the  Ear 
 is  indeed  the  mouth  of  the  mind,  by  which  it  re- 
 ceives the  Word,  as  Rlihu  compares  it,  (Job.  34.  2. ) 
 but  meat  that  goesno  further  than  the  Mouth  (you 
 know)  cannot  nourifh.  Neither  ought  this  defire  of 
 the  Word  to  be  only  to  fatisfie  a  cu(tom,  'twere  an 
 exceeding  folly  to  make  fo  fuperficial  a  thing  the 
 end  of  fo  ferious  a  work.  Again,  to  hear  it  only 
 to  (top  the  Mouth  of  Conference,  that  it  may  not 
 clamour  more  for  grofs  impiety  in  contempt  of  it, 
 this  is  not  to  hear  it  out  of  defire,  but  out  of  fear  • 
 to  defire  it  only  for  fome  prefent  pleafure,  and  de- 
 light that  a  man  may  find  in  it,  is  not  the  due  life  and 
 end  of  it;  that  there  is  delight  in  it^  may  help  to 
 commend  it  to  thofe  that  find  it  fo,  and  fo  be  a 
 meanes  to  advance  the  end,  but  the  end  tin  not.  To 
 feek  no  more  but  n  prefent  delight  that  evanilheth 
 with  the  found  of  the  words,  that  dye  in  the  air,  is 
 not  to  defire  the  Word  as  Meat,  but  as  Mufick,  as 
 God  tells  the  Prophet  Ezekjel  of  his  people,  £ze%.  3  9 . 
 32.  And  loy  thou  qrl  unto  them  as  a  very  lovely  Song 
 of  one  that  hath  a  plea/ant  voyce.y  and  can  play  well 
 en  an  Inflrument^  for  they  hear  thy  words  %  and  they 
 do  them  not.  To  defire  the  Word  for  the  increafe 
 pf  knowledge   (  although   this    is  neceflary   and 
 
 commend- 
 
(  a3«  ) 
 
 commendable-)  and  being  rightly  qualified  is  a  part 
 of  fpiritual  accretion,  (yet  take  it  as  going  no  fur- 
 ther) it  is  not  the  true  end  of  the  Word,  nor  the 
 venting  of  that  knowledge  in  fpeech  and  frequent 
 difcourfe  of  the  Word,   and  the  Divine  truths  that 
 areinit}  which,  where  it  is  govern'd  withChriftian 
 Prudence,  is  not  to  be  ddpit'd,    but  commended  5 
 yet  certainly  the  higheft  knowledge,   and  the  fre- 
 quented,   and  skilfullefl:  (peaking  ofthe  Word  fe- 
 ver'd   from  the  growta  here  mentioned  mifles  the 
 true  end  ofthe  Word.  If  any  one  s  Head  or  Tongue 
 thould  grow  apace,  and  all  the  red:  (land  at  a  (lay, 
 it  would  certainly  make  him  a  Monfter^  and  they 
 are  no  other,    that  are  knowing  and  difcourfing 
 Chriftians,  and  grow  daily  in  that?  but  not  at  all  in 
 holinefs    of  heart,    and  life,    which   is  the  proper 
 growth  ofthe  Children  of  God,     Epi&etushis  corn* 
 parifon  of  the  fheep,  they  return  not  what  they  ear, 
 in  grafs  5  but  in   Wool.     David  in  that  1 19.  Pfaln* 
 that  is  wholly  fpent  upon  this  fubjeftj  the  excellency 
 and  life  ofthe  Word  of  God,  expreileth  Vcrfi  u, 
 6.  his  delight  in  it,    his  earneft  defire  to  be  further 
 taughtj  and  to  know  more  of  it5hisreadinefs  to  fpeak 
 of  u,   Verfii^ij.  but  withal  you  know  he  joyneshis 
 defire  and  care  to  keep  tt%  to  hide  it  in  his  hearty   &c. 
 TfiL  119.  YeyhlljfcJLfr     TomdkextxheManofhii 
 Counfel^  to  be  as  the  whole  AiTembly  of  his  privy 
 Councilors,    and  to  be  ruled  and  guided  by  it,  and 
 wich  him.,   to  life  it  (0^  is  indeed  to  grow  by  it. 
 
 If  we  know  what  this  Spiritual  life  is,  and  wherein 
 the  nature  of  it  confifts  we  may  eafily  know  what  is 
 the  growth  of  ir3  when  holinefs  increafo,  thefan&i- 
 fy  ing  graces  of  the  Spirit  grow  ftronger  in  the  foul, 
 
 and 
 
(  -39  ) 
 
 and  confequently  aft  more  (trongly  in  the  life  of  a 
 Chriftian,  then  he  growes  Spiritually. 
 
 And  as  the  word  is  the  means  of  begetting  this 
 Spiritual  life,   fo  likewife  of  its  increafe. 
 
 i.  If  weconfider  the  cature  of  the  Word  in  ge- 
 neral, that  it  is  Spiritual  and  Divine,  treats  of  the 
 higheft  things,  and  therefore  hath  in  it  a  fitnefs  to 
 elevate  Mens  minds  from  the  Ea,rth,  being  often 
 eonverfant  with  it  to  aflimilate  them  to  it  felf,  as 
 all  kind  of  Doftrine  readily  doth  to  thefe  that  are 
 much  in  ir5  and  apply  their  minds  to  ftudy  it.  Doubt- 
 lefs  Tuch  kind  of  things  as  are  frequent  with  Men, 
 have  an  influence  into  the  difpofition  of  their  fouls. 
 The  Gofpel  is  called  Lights  and  the  Children  of 
 God  are  likewife  called  Lights  as  being  transformed 
 into  its.  nature*  and  thus  they  are  ftill  the  more,  by 
 more  hearing  of  it,  and  fa  they  grow. 
 
 If  we  look  more  particularly  unto  the  ftrain  and 
 tenour  of  the  Word,  it  is  moft  fit  for  increafingthe 
 graces  of  the  Spirit  in  a  Chriftian;  for  there  be  ia 
 it  particular  truths  relative  to  them3  that  are  apt  to 
 excite  them,  and  fet  them  on  work,  and  fo  to  make 
 them  grow,  as  all  habits  do,  by  a&ing,  it  doth 
 (  as  the  Apofdes  word  may  be  tranflated  J  jiir  up  the 
 $ark$>  and  blow  them  into  a  greater  flame,  makes 
 them  burn  clearer  and  hotter.  That  it  doth  both 
 by  particular  Exhortation  to  the  ftudy  and  Exercife 
 of  thofe  graces,  fometimes  prefiing  one,  and  iome- 
 times  another  5  and  by  right  representing  to  them 
 their  objefts.  The  Word  feeds  faith  by  fetting  be- 
 fore it  the  free  grace  of  God,  his  Rich  Promifes- 
 and  his  Power,  and  truth  to  perform  them  all, 
 (hews  it  the  ftrength  of  the  New  Covenants,  not 
 
 depend- 
 
('a4°  )  ,  .     „ 
 
 depending  upon  it,  but  holding  in  Chrift,  in  whom 
 all  the  Promifo  ot  God,  are  Tea,  and  Amen*     and 
 drawing    faith  (till   to  reft  more  intirely  upon   his 
 Right  eoufnefs.    It  feeds  Repentance  by  making  the 
 vilenefs  and  deformity  of  fin  daily  more  clear,  and 
 vifible  ;  ftill  as  more  of  the  Word  hath  admifTion 
 into  the  Soul,    the    more  it  hates  fin,    being  the 
 more  difcovercd,    and  the  better  known  in  its  own 
 native   colour.     As  the  more  light  is  in  a  Houfe? 
 the  more  any  thin?:  in  it  that  is  uncleanly  or  deform- 
 ed is  feen5  and  diilik'd. 
 
 Likewife  it  increafeth  love  to  God  by  opening 
 up  ftill  more  and  more  of  his  infinite  Excellency  and 
 lovclynefsj  and  as  it  borrowes  the  refemblance  of 
 the  vileft  things  in  nature  to  exprefs  the  foulnefs 
 and  hatefulnefs  of  fin,  Co  all  the  beauties  and  digni- 
 ties that  are  in  all  the  creatures  ire  cali'd  together 
 in  the  Word,  to  give  us  fomefrnall  fcantling  of  that 
 uncreated  beauty,  that  alone  deferves  to  be  loved, 
 Thus  might  it  beinftane'd  in  all  other  graces. 
 
 But  above  all  other  Confiderations,  this  is  in  the 
 Word  obfervabl^,  as  the  increafer  of  grace,  in  that 
 it  holds  forth  Jefus  Chrifttouurvieutolockupon, 
 not  only  as  the  perfeft  pattern,  but  as  the  full  fountain 
 of  aH  graces  from  whofe  fulnefs  we  all  receive  the 
 contemplating  of  him,  astheperfefl:  Image  of  God, 
 and  then  drawing  from  him  as  having  in  himfdf  a 
 treafure  for  us,  thefe  give  the  foul  more  of  that 
 linage,  which  is  truly  Spiritual  growth.  This  the 
 Apoftle  exprefTe;  h  excellently,  o.  cor,  5.  ult.  fpeak- 
 ing  of  the  Miniftry  of  the  Gofpel,  revealing  Chrift 
 that  beholding  in  hitn\  as  'tis  Ch.tp.  4.  Verf%  6-  In  hk 
 face  the  glory  of  the  Lorcl>  we  arc  charged  into  the 
 
 fame 
 
(  141  ) 
 
 fame  im<*ge  from  glory  to  glory ^  as  by  the  fpirit  of  tht 
 Lord.  Not  only  that  we  may  take  the  Copy  of  his 
 Graces,  but  have  a  fhareoi  them. 
 
 There  be  many  things  might  be  faid  of  this  fpinV 
 ualJ  growth,  but  I  will  add  only  a  few,  i.  In  the 
 judging  of  this  growth,  fome  conluding  too  rigidly 
 againft  chcmfclvcs,  that  chcy  grow  not  by  the  word, 
 betaufe  it  is  not  fenilble  to  them  as  they  defire* 
 
 But  i.  this  is  known  m  all  things  that  grow,  that 
 'tis  not  difcerned  in  motu  fed  in  tcrmino*  not  in  the 
 growing,  but  when  they  are  grown.  2.  Befides  other 
 things  are  to  be  confidered  in  this,  alchough  other 
 graces  fcem  not  to  advance,  yet  if  thou  groweft  more 
 felf-denyiiig,  and  humble  in  the  fenfe  of  thy  flow* 
 nefs,  all  is  not  loft,  although  the  branches  (hut  not 
 up  fo  faft  as  thou  wifheit,  yet  if  the  root  grow 
 deeper,  and  fatten  more,  'its  an  ufefull  growth,  he 
 that  is  (till  learning  to  be  more  in  Jefus  Chrift,  and 
 Jefs  m  himfelf,  to  have  all  his  dependancc,  and  com- 
 fort in  him,  is  doubtlefs  a  growing  believer. 
 
 On  the  other  fide  a  far  greater  number  conclude 
 
 Wrong  in  their  own  favour,  imagining  that  they  do 
 
 grow,  if  they  gain  in  fome  of  thofe  things  \vc  rnerr 
 
 tiorTd  above,  namely,  ii  more  knowledge,  and  more 
 
 faculty  of  difcourfing,if  they  find  often  fome  prefent 
 
 ftirrings  of  joy,  or  forrow  in  hearing  of  the  word, 
 
 if  they  reform  their  life,  grow  more  civil,  and  blame- 
 
 Iefs  &c9     Yet  all  thefe  and  manyfuch  things  friay 
 
 be  in  a  natural]  Man,  who  notwithftanding  grows  not0 
 
 for  that's  impofliblej  he  is  not  iirthateftate  a  fubjedt 
 
 capable  of  this  growths  for  he  is  dead,  he  hath  none 
 
 of  this  new  life  to  which  this  growth  relates.    Herod 
 
 heard  gladly  and  obey'd  many  things, 
 
 Hh  '  'Confide  t 
 
( 
 
 Confidcr  then  what  true  delight  we  might  have 
 Id  this.  You  find  a  pfeafure,  when  yon  ice  your 
 Children  grow,  when  they  begin  to  ftand  and  walk 
 €>v.  You  love  well  to  perceive  your  eftate,  or  your 
 honour  grow,  but  the  foil]  to  be  growing  (ftfei  God 
 end  nearer  heaven,  if  we  know  it,  is  a  pleafure  far 
 beyond  them  all,  to  fidd  pride  and  Earthlincfs  and 
 vanity  abating,  and  faith,  and  love,  and  fpirituall 
 mindednefs  increafing,  especially  if  we  think  whither 
 this  growth  be  not  as  our  natural]  life  that  isofcen  cute 
 off  before  it  attain  full  age  as  vvc  call  it,  and  if  it  attain 
 that,  falls  again  to  mole  downwards  and  decays,  as 
 the  Sun,,  being  at  its  Meridian  begins  to  decline  again: 
 But  this  life  fhall  grow  on  in  whotfifocver  it  is]  and 
 come  certainly  to  its  fulJncfs, after  which  there  is  no 
 more  need  of  this  Word  cither  for  growth  or  nouri- 
 Pi.mcnt,  no  death,  no  'decay?  no  old  age,  but  pcrpc- 
 tuall  youth  and  a  perpetual!  fpring  rer  xtzYtmm^fuk 
 vefs  of  joy  in  the  prefence  of  Cod  avd  ever  lofting 
 pkajures  at  his  right  hand. 
 
 ____  
 
 Verfe  gU  < 
 
 If  fo  be  ye  have  tajied  that  the  Lord  is  G)\u 
 
 ClQUf. 
 
 OUR  Naturall  defire  of  food,  arifes  principally 
 from  its  nectflhy,  for  that  end  which  nature 
 fceks,  the  growth  cr  at  Jcaft  the  nourifhment  of  our 
 todies^  but  befides?  thcie  is  a  piefeiu  fweetnefs*  and 
 
 pleating* 
 
(  m  ) 
 
 pleafingucfs  in  the  uie  of  it,  that  icrves  to  (Terpen 
 our  ddire,  and  is  plac'd  in  nature  for  that  purp<>fc; 
 thus  the  Children  of  GoJ  in  their  fpiritual  Ufa  arc 
 naturally  carried  to  defire  the  means  of  their  nouri- 
 shment and  oi  their  growth,  being  alwayes  here  iii 
 a  growing  eftate  ;  but  withal],  there  is  a  iphhual  de- 
 light and  fweemefs  i\\  that   word,  in  that  which  it 
 reveals  concerning  God,  and  that  addes  to  rncir  de- 
 fire,  ftirres  their  appetite  towards  it,  the  former  is 
 in  the  foregoing  verfe^  the  latter  hi  this,     Nature 
 addrefTes  the  infant  to  -the  breaft,  but  when  it  hath 
 once  tafted  of  it,  that  is  a  n^w  fuperadded  acinar/.:, 
 and  makes  it  delire  after  that  the  more  earuefily  : 
 So  here. 
 
 The  word  is  fully  recommended  to  us  by  thefe 
 two,  ufefuine  fs,  and  pleafantnefs,  io  like  milk  (  as  'tis 
 compar'd  here)    which  is  a  .nourishing   -food,  and 
 withall  fwcet  and  delightfull  to  the  taite,  by  it  we 
 grow,  and  in  it  we  tafte  the  gracioufnefs  cf  God, 
 David  in  that  VfalmtYat  he  dedicates  wholly  to  this 
 fubjeft,  gives  both  thefe  as  the  reafon  of  his  appetite, 
 his  lovetoitheexfrefTcspatheiicaly.  Vj,u\  ig.Per.^.j. 
 O  how  love  I  thy  law  i    and  then  ue  addes,  tiiar  by  k 
 he  was  wide  wifir  thin  hh  enemies 3  than  his  teachers. 
 And  than  the  ancient /,  taught  to  refrainc  from  every 
 evil  way5taughcby  the  Author  of  that  word  the  L  id 
 hrmfelf^thou  haft  taught  me  co  grow  vvifer  and  w.  - 
 rier,  and  holier  in  thy'wayes,  and  tl»en  Ver.r  ic  jr  He 
 addes  this  other  reafon, How  fweet  are  thy  words  unto 
 my  tafte,  yeafweeter  than  the  kony  and  the  honyComb. 
 
 We  ilia!)  fpeak  i.  Of  the  goodnefsor  graaouf  ufs 
 of  the  Lord.  2.  Of  this  tafte.  And  3.  Of  the  In- 
 ference from  both. 
 
 Hh  2  1  .Gracious 
 
(  M4  ) 
 
 r.  Gracious        Or  of    a    bountituli  kind  difpofi- 
 tion,  the  word  Pfi.  34*  Whence  this  is  taken  is  7<?/>. 
 And  which  fignifiech,  good.     The  Sept    there  render 
 ic  by  the  word  ufed  here  by  our    Apoftle,   both  the 
 words  lignifie  a  benignity,  and  kindnefs  of  nature, ic 
 is  one  of  loves  attributes   1  Cor.   13.     Ic  is  kind,  e- 
 vcr  companionate,  and  as  it  can  be  helpfull  in  ftraits, 
 and  dillrefles  (Ull  ready  to  forget,  and  pafs  by  evil 
 and  to  do  good,  and  in  the  largeft  rnoft  comprehen- 
 sive fenfe  muft  we  cake  it  here,  and  yet  (till  fpeak, 
 and  think  infinitely  below  what  his  goodnefs  is.    He 
 is  naturally  good,  yea  goodnefs  in  his  nature,  he  is 
 goodnefs  and  love  it  felf,  he  that  loveth  not  knoweth 
 not  God)  for  God  is  love.   1    Jo:  4.  8.     Primitively 
 good,  all  goodnefs  isderiv'd  from  him,  and  all  that 
 is  in  the  Creature  comes  forth  from  no  other  but  that 
 Ocean,    and  this  gracioufnefs  is   ftilJ  larger    then 
 rhem  all. 
 
 There  is  a  common  bounty  of  God  wherein  he 
 doth  'good  to  all,  and  fo  the  whole  earth  is  full  of 
 of  his  goodnefs  :  But  the  goodnefs  that  the  Gofpel  is 
 full  of,  the  particular  ftream  that  runs  in  chat  chan- 
 nel, is  his  peculiar  gracioufnefs,  and  love  co  his  o  vn 
 Children  5  that  by  which  they  are  firft  enliven 'd, 
 and  then  refrefh'd,  and  fuftaind  in  their  fpiritual 
 being.  This  that  is  here  fpoken  of,  gracious  cochem 
 in  freely  forgiving  their  fins,  and  giving  nolcfs  than 
 hirrfdf  unto  them,  frees  them  from  all  evils,  and 
 fills  them  with  all  good.  Pfa-  103.  3.  4,  5.  fati- 
 fje's  thy  month,  and  fo  ic  followes  with  good  reafon, 
 Yir.  %•  that  he  is  piercifull  and  gracious,  and  his 
 gracioufnefs  there  further  cxprcfTd  in  his  gcnilo 
 pe(s%and  flownefs  co  anger,  bearing  with  the  frailties 
 
 0 
 
<>4>  ) 
 
 of  his  own,  and  pitying  them,  as  a  father  pityeth 
 
 Ins  Children. 
 
 No  friend  (o  kind  and  friendly  fas  this  wordfigni- 
 fies  )  and  none  fo  powerful!,  a  prefent  help  in  trou- 
 ble, ready  to  be  found,  whereas  others  may  be  far  off, 
 he  is  alwayes  at  hand,  and  his  prcfence  is  alwayes 
 comfortable. 
 
 They  that  know  God,  ftill  find  him  a  real  ufe- 
 full  gooJ.  Some  things  and  p^rfons  are  ufefuil  at 
 one  time,  and  others  at  another,  but  God  at  all  times. 
 A  well  furnifh'd  table  may  pleafe  a  Man,  while  he 
 hath  health  and  appetite;  but  offer  it  to  him  in  the 
 hight  of  a  fever,  how  unpleafanc  would  it  be  then  $ 
 Though  never  fo  richly  deck'd,  'tis  not  only  then 
 yfelefs,  but  hateful  to  him  :  But  the  kindnefs  and 
 love  of  God  is  then  as  feafonable,  and  refrefhing  to 
 him,  as  in  health,  and  poffibly  more ;  he  can  find 
 fweetnefs  in  that,  even  on  his  fick  bed.  The  bitter 
 Choler  abounding  in  the  mouth  in  a  fever  doth  not 
 difrelifh  his  fwcetnefs,  it  tranfeends  and  goes  above 
 it.  Thus  all  Earthly  enjoyments  have  but  fome  time 
 (as  meats)  when  they  are  in  feafonbut  the  gracioufnef? 
 of  God  is  always  fweet,  the  taft  of  that  is  never  out 
 offcafon.  See  how  old  age  fpbyles  the  relifh  of  out- 
 ward delights  in  the  example  of  Barzillai  2.Sam.  19. 
 55*  But  it  makes  not  this  diftaftful  ;  therefore  the 
 Tjilmifl  prayes,that  when  other  comforts  forfake  him, 
 and  wear  our,  ebb  from  him,  and  leave  him  on  the 
 land,  this  may  not.  That  ftill  he  may  feed  on  the  good- 
 •nefsofGod  Vfi.  71.  9,  Caji  we  not  off  in  old  age ,  for- 
 fike  me  not  when  mj  firength  faileth.  'Tis  the  conti«> 
 nual  influence  of  his  gracioufnefs  makes  them  ftill 
 grow  like  Cedars  in  Lebanon  ^  pfa,  $  >    "To  tying  forth 
 
 fruit 
 
(  ?A*  ) 
 
 tge  t<?te Jiiff fit,. 
 
 tnold  age  to  be  JUU  fit^avd  flouring,  to  fav 
 that  the  Lord  is  upright,  as  is  thereadded,  tha<  he  is 
 even  (as the  word  is  )fiiUlikf  bmfilfa^  his'cood- 
 ikis  ever  the  fame. 
 
 Full  thefts,  or  large  po&Jlions,  may  fcem  fvvcec 
 co  a  Man,  till  death;  prefepc  ic.felS  hue  then,  a*  rhe 
 Prophet  f  peaks  of  throwing  away  their  jdolj  offfher 
 and  gold  to  the,  Batles^  W  Moles,  in  the  day  ofcdU- 
 tnity,  then  he  is  fore'd  to  throw  all  he  policies  a- 
 way  with  dii'dain  of  it,  and  his  former  ioJJy  en  dor. 
 in?  on  k,  then  the  kindnefs  of  friends  a/id  Wire,  and 
 Children  can  do  nothing,  biit  intresle  his  grief,' and 
 •their  own:  But  then  ftftlt^fH  love  of  God  the  good 
 indeed  and  abiding  fwce-tneft.     And  it  beft  rclifheth 
 wheo  all  other  things  are  rooft  unfavoury,  and  un- 
 comfortable.    God  *s  gr^cious^bur,  ids  God  in  Chrift 
 otherwiie*  we  cannot  fuxi  him  fo  ;  therefore  here 
 "this  is  fpoken  particular  of  Jtfus  Chrift  (  as  it  ap- 
 pears-by    that, which  fdlowcth)    through   whom 
 all  the  peculiar   kindnefs,  and  love  of  God,  is  con- 
 vey Jd  to   the  ioui  ,  and  can   come  no  other,  way, 
 and  ihe  word  here  mention  d  is  the  Goftel  Chap.  i. 
 W.  ulc  whereof  .Chrift  is  the    fabjttf.  ?i  Thou  eh 
 God  k  Mercy,  and  Goodnefs  in .  himicjfj  vet  we 
 cannot  find,  nor  apprehend  him  fo  to  us-  but  only 
 looking  through  thai  medium,  the  Mediator. 
 
 That  main  point  of  the  goodnefs  of  God  in  the 
 Gofpei,  chat  is  fo  fwcec  to  a  hiunbkd  iinner,  the 
 fbrgivcneis  of  fins.,  we  kuow  we  cjnnot  tafte  of,  but 
 m  Chrift  Ehp.  i.  7.  In  whom  we  have  Rcdemp- 
 tion.  Arid  all  xhe  favour  that  (bines  on  us,  aii  the 
 grace  we  receive,  is  of  his  fullnefs^ii  our  acceptance 
 with  Cod,  taking  into  grace,  and  kindnefs  again,  » 
 
 in 
 
(-4?) 
 
 in  hitti,  Per.  6*  h*  made  us  accepted  In  ihe  beloved* 
 His  grace  appears:  in  bpth,  as  tis  there  expreff'd,  buc 
 it  is  all  in  Chrift.  Let  us  therefore  never  leave  him 
 out,  in  our  ddires  of  tafting  she  gracioufnefs  and  Jove 
 of  .God  ;.  For  oeher  wife,  weihail  but  dishonour  him, 
 and  difappoinc  our  te\vv*. 
 
 Ibe  free  grace  of  God  was  given  to  be  tafted,  id 
 the  promts,  before;  the  coming  of  C^ritl  in  the 
 flefh  :  But  .being  accomplifh'd  in  his  coming,  then 
 yvas  the  tweetnefs  of  grace  mide  mere,  (enfibje; 
 J\v;n  was  it  ipofe  Jolly  broacht,  and  let  put  to  the 
 E:r&  worljd  when  he vvaspicrcdpn  the  Crofs, and  his 
 blood  poured  out  for  our -re dempcion.  Through  thofe 
 holes  of  hk  wcunds  tvay  vte  drawy  axdfajie  that  the 
 Lord  is  gracious  fayes  $f\  Augufi* 
 
 z<  Tajie]  There  is  a  tafting oi  temporary  believers 
 fpoke  of  Heb>  6.  4,   ,  Their  bigheft  fenfe  of  fpirituall 
 things  (and  it  will  be  in  feme  far  higher  than  we 
 eafily  think)    yet  is  bu;  a  tafte,  and  is  call'd  h  in 
 companion  of  the  truer  fuller  fenfe,   that  true  beli- 
 evers have  of  the  grace,  and  goodnefs  of  God  which 
 cotnpar'd'with  temporary  tafie,  is  more  than  taking* 
 die  .'former  is  tafting,  rather  an  imaginary  taft  :theit 
 real*  but  this  is  a  true  feeding  oh  the  gr.asionfnefs  of 
 God,  yet  call'd  but  a  taft  in  rc(p ed;  of  the  fuJnefs 
 ro   come,  though  it   is  more  than  a  tart,  as  you 
 difference  it  from  the  hypocrites  fenfe*  yet  'tis  no 
 more  but  a  taft  com  par  ci  with  fhe  great  marriage, 
 feaft  we  look  for,  •  .  **V 
 
 Jefus  Chrift,  being  oM?h  all  unto  the  ioul, faith  ap* 
 prehending  hirrb  is  all  the  fpirituall  fenfes,  it  is:  the 
 eye  that  beholds  his  matc-hlefs  beauty,  and  fo  en- 
 kindles love  in  die  foul*  and  can  fpeak  of  him  as 
 
 him 
 
,      (  H*  ) .     . 
 
 having  fcenhim,  and  taken  particuliar  notice  of  him* 
 Cunt.  5.9.  Tis  the  care  that  difcernes  his  voyec. 
 Cant.  q.  8.  "Tis  faith  that  fmells  his  name  poured 
 forth  as  an  ointment^  faith  ic  touches  him  and  draws 
 verttie  from  him,  and  faith  that  talks  him.  Cant.  2. 
 3.  And  here  If  ye  have  tdjled,  &c. 
 
 There  mud  be,  1.  a  fit  me  believing  ihe  truth  of 
 the  promifes,  wherein  the  free  Grace  of  God  is 
 exprcO,  and  exhibited  to  us,  2,  A  particular  ap* 
 plication,  or  attradiion  of  that  grace  to  our  (elves, 
 which  is  as  the  drawing  thofe  breajis  of  confutation? 
 namely -the  promifes  contain'd  in  the  old  and  new 
 Teftameht.  !|1  There  is  a  fenfe  of  the  fwectnefs  of 
 that  grace,  being  applied  or  drawn  in  to  the  foul, 
 and  that  is  properly  this  taft.  No  unrenewed  Man 
 hath  any  of  thefe  in  truth,  not  the  higheft  kind  of 
 temporary  believer,  he  cannot  have  fo  much  as  a 
 real  lively  affent  to  the  gencrall  truth  of  the  promi- 
 fes, for  had  he  that,  the  reft  would  follow,  but  aa 
 he  cannot  have  the  leaft  of  thefe  in  truth,  he  may 
 have  the  counterfit  of  them  ail,  not  only  of  aflcnr, 
 but  application,  yea,  and  a  fajfe  fpiritual  joy  ari- 
 fing  on  it,  and  all  thefe  fo  drawn  to  the  life,  that 
 they  may  refemble  much  the  truth  of  them,  and  to 
 give  clear  chara&crs  of  difference  is  not  fo  cafic  as 
 moft  imagine  5  but  doubtlcfs,  the  true  living  faith  of 
 $  Chiriftian,  hath  in  it  felf,  fuch  a  particular  ftampy 
 as  brings  with  it,  its  own  evidence,  when  the  foul  is. 
 clear,  and  the  light  of  Gods  face  fhincs  upon  h  i 
 Indeed  in  the  dark,  we  cannot  read,  nor  diftinguiih 
 one  mark  from  another  but  when  a  Chriftian  hath 
 light?  to  look  upon  the  work  of  GoJ  in  his  own  foul, 
 although  he  cannot  make  another  feniible  of  that  by 
 
 which 
 
%  C  H9  ) 
 which  he  knows  it,  yet  he  himfelf  is  afcertain'd,  and 
 can  lay  confi  denrlyin  himfe]f:>  this  I  kno\v,  that  this 
 iruti)  andcaaoi  GodIhaveistrue3the  fealof  che  [pint 
 ©f  God  is  upon  it,  and  this  is  the  reading  of  that 
 veiv  name^  in  the  white  ft  one  ^  that  no  Man  knowes^ 
 but  he  that  hath  it.  There  is  in  a  true  Believer  fuch 
 a  eoi.itant  love  to  God,  for  himfelfj  and  continual 
 ck-iire  after  him3  fimply  for  his  own  excellency,  and 
 eoodneft,  that  no  other  can  have.  On  the  other 
 fide3  would  an  Hypocrite  deal  truly  and  impartialy 
 by  himfelf,  he  would  readily  find  out  fome thing  that 
 would  difcover  him,  more?  or  lefs  to  himfelf:  bat 
 the  eruth  is,  Men  are  willing  to  deceive  thernfeives 
 and  thence  arife?  the  difficulty  j 
 
 One  Man  cannot  make  another  fenfible  of  the 
 
 flveetnefs  of  Divine  Grace,    he  may  (peak  to  him 
 
 of  it  very  excellently,  but  all  he  fayes  in  that  kind 
 
 is  an  unknown  language  to  a  natural  Man,  he  hath 
 
 many  good  words*  but  he  cannot  tell  what  they 
 
 mean*     The  natural  Man  tajies  not  the  things  ofGod^ 
 
 for  they  arc fyiritually  diftcrnd. 
 
 ■    A  Spiritual  Man  himfelf  doth  not  fully  conceive 
 
 this  fwetneGthat  he  taftesof,  'tis  an  infinite  Good- 
 
 nefs5  and  he  hath  but  a  tafte  of  uy  the  Peace  of  God 
 
 is  %  main  fruit  of  this  his  goodnefs3  it  pajfeth  all  under* 
 
 ftanUngi  (ayes  the  ApofHe,  not  only  all  natural  un* 
 
 derftauding  as  fome  modifieit5  but  all  underftand* 
 
 ingj  even  the  fupernatural  underftanding  of  thofe 
 
 that  enjoy  it,  and  as  the  Godly  Man  cannot  conceive 
 
 it  all,  fo  that  which  he  conceives,   he  cannot  ex- 
 
 prefs  it  all,  and  that  which  he  doth  exprefs,  the 
 
 carnal  mind  cannot  conceive  of  it  by  his  expreffion, 
 
 4  Bat  he  that  hath  indeed  tafted  of  this  goodoefs* 
 
 il  Q 
 
( 2$o  ) 
 
 O  how  taftlefs  are  thofe  things  to  him,  that  the 
 World  call's  fweet5  as  when  you  have  tafted  fome- 
 what  that  is  very  fweet,  it  difrelifheth  other  things 
 after  it.  Therefore  can  a  Chriftian  fo  eafily  either 
 want,  or  ufe  with  difregard  the  delights  of  this 
 earth.  His  heart  is  not  upon  them  :  for  the  delight 
 that  he  finds  in  it  God  carryeth  it  unfpeakably  away 
 from  all  the  the  reft,  makes  them  in  comparifon 
 feem  faplefs  to  his  taft. 
 
 Salomon  tafted  of  all  the  delicacies,  the  choilefi: 
 difhes  that  are  in  fuch  efteem  amongft  Men,  and  not 
 only  tafted,  but  eat  largly  of  them?  and  yet  fee 
 how  he  goes  over  them,  to  let  us  know  what  they 
 are,  and  pafles  from  one  difti  to  another,  thk  alfo  is 
 vanity ■  and  of  the  next  this  alfo  is  vanity^  and  fo 
 through  all5  and  of  all  in  general.  All  is  vanity  and 
 vexation  of  Spirit ,  or  fueling  on  the  lVindy  as  the 
 word  may  be  rendred. 
 
 3.  We  come  in  the  third  place  to  the  Inference* 
 If  ye  have  tafied>  &c.  Then  lay  aftde  all  Malice  and 
 guile  and  Hipocrifies  and  Enviesy  and  all  evil  f^ea^ 
 ings>  Verfe  u  For  it  looks  back  to  the  whole  Ex- 
 hortation ;  fure  if  you  have  tafted  of  that  kindnefs 
 and  fweetnefs  of  God  in  Chrift,  it  will  compofe  your 
 fpirits,  and  conform  them  to  him,  it  will  difFufe 
 fuch  a  fweetnefs  through  your  foul,  that  there 
 will  be  no  place  for  malice  and  guile.  There  will 
 be  nothing  but  love,  and  mecknefs,  and  finglenefs 
 of  heart,  therefore  they  that  have  bitter  malitious 
 Spirit?,  evidence  they  have  not  tafted  of  the  love 
 of  God,  as  the  Lord  is  good,  Co  they  that  tafte  it 
 are  made  like  him.     F/,^,4.  32,    Be  ye  kind  one  to 
 
 another 
 
o*' ) 
 
 another,    tenier  hearted,  forgiving  one  another ,  even 
 as  God  for  Chrififake  hath  for  given  you. 
 
 Again  if  ye  have  tafted,  then  defire  more,  and 
 this  is  the  trueft  fign  of  it  5  he  that  is  in  a  continual 
 hunger,  and  thirft  after  this  gracioufnefs  of  God, 
 fure  he  hath  tafted  of  it.  My  foul  thirfieth  for  God, 
 (faith  David,)  he  had  tafted  before,  Verfe  4.  he  re- 
 members that  he  went  to  the  houfe  of  God  with  the 
 voice  of  Joy. 
 
 This  is  that  happy  circle  wherein  the  foul  moves 
 the  more  they  love  it,  the  more  they  (hail  taft  of 
 this  goodnefs }  and  the  more  they  tafte5  the  more 
 they  (hall  ftill  love,  and  defire  it. 
 
 But  obferve,  if  ye  have  tafted  that  the  Lord  is  gra- 
 tioufy  then  defire  the  milh^ofthe  Word.    This  is  the 
 fvveetnefsof  the  word,    that  it  hath  in  it  the  Lords 
 gracioufnefs,  gives  us  the  knowledge  of  his  love ; 
 this  they  find  in  it,  that  have  Spiritual  life  and  fenfes 
 and  thofe  fenfes  exerciPd  to difcern  good,  and  evil; 
 and  this  engages  a  Chriftian  to  further  defire  of  the 
 Word:    Thefeare  fantaftical  deluding  taftes    that 
 draw  Men  from  the  writen  Word3  and  make  them 
 expeft  other  Revelations.     This  gracioufnefs  is  firft 
 conveyed  to  us,   by  the  nord\  there  we  taft  it  and 
 therefore  there  ftill  we  are  to  leek  it;  to  hang  upon 
 thofe  breads  that  cannot  be  drawn  dry,  there  the 
 love  of  God,   inChrift,  ftreames  forth  in  the  fevcr- 
 al  promifes  •   the  heart  that  cleaves  to  the  word  of 
 God,  and  delights  in  it,  cannot  but  find  in  it  daily 
 new  taftes  of  his  goodnefs,  there  it  reads  his  love, 
 and  by  that  ftirs  uphisown  to  him,   and  io  growes, 
 loves  every  day  more  than  the  former,    and  thus  is 
 tending  from  taftes  to  fulnefs.     Tis  but  little  we  cad 
 
 li  2  receive 
 
receive,  lbtne  drops  of  joy  that  enter  into  us,  bu£ 
 there  we  (hall  enter  into  joy,  as  veflels  put  into  a 
 Sea  uf  happinefs. 
 
 Verfe.  4,  ^. 
 
 4.  To  whom  coming  unto  a  living  Stone  difaU 
 
 lowed  indeed  of  men  but  chofen  of  God  and 
 
 pretiou*.  . 
 t.  Te  alfo  as  lively  Stones  are  built  up  a  Spi- 
 
 tual^  Honfe,   an  holy    Pnefthood,  to   offex. 
 
 up  Spiritual  Sacrifices^  acceptable  to  God 
 
 By  Jefus  Chrijl* 
 
 THe  fpring  of  all  the  dignities  of  a  Chriftian, 
 and  therefore  the  great  motives  of  all  his  du- 
 ties., is,  his  near  relation  to  Jelus  Chrift.  Thence 
 it  is,  that  the  Apoftle  makes  that  the  great  fubjeft 
 of  his  Doftrine-,  both  to  reprefent  to  his  diftrefs'd 
 Brethren  their  Dignity  in  that,  and  toprefsby  it,  the 
 neceflary  duties  he  exhorts  unto.  Having  fpoke  of 
 their  Spiritual  life,  and  growth  in  him^  under  the 
 refemblance  of  natural  life  ,  he  profecutes  it  here, 
 by  another  comparifon  very  frequent  in  the  Scrip* 
 tures,  and  therefore  makes  ufe  in  it,  of  fome  paf- 
 fages  of  thofe  Scriptures,  that  were  Prophetical  of 
 Chrift  and  fris  Church,     Though  there  beheretwo 
 
 different 
 
,      (  2$3  ) 
 
 different  fimiluudes3  yet  they  have  fo  near  Relation 
 one  to  auother,  atid  meet  fo  well  in  the  fame  iub* 
 jeft,  that  he  joynes  them  together,  and  then  illu- 
 ftrates  them  feveraly  in  the  following  Verfes,  a  Tern- 
 pTe5  and  a  Priejihood,  comparing  the  Saints  to  both. 
 The  former  in  thele  words  of  this  Verfe* 
 
 We  have  in  it.  i.  The  nature  of  the  building. 
 2,  The  materials  of  it.  3.  The  ftru&ure  or  way  of 
 building  it, 
 
 I.  The  nature  is,  a  fyiritual  building.  Time,  and 
 place  (we  know)  receiv'd  their  being  from  God, 
 and  he  was  Eternaly  before  both,  therefore  ftiled  by 
 the  Prophet,  the  high  and  lofty  one  that  inhabiteth 
 Eternity,  but  having  made  the  World,  he  fills  it 
 though  not  as  contain'd  in  it,  and  fo  the  whole  frame 
 of  it  is  his  Palace,  or  Temple,  but  after  a  more 
 fpecial  manner,  the  higher  and  ftatelier  part  of  it, 
 the  higheft  Heaven  :  Therefore  call  'd,  his  holy  place 
 and  the  habitation  of  his  holinefi^  and  glory  :  and 
 on  earth  the  houfes  of  his  Publick  Worfhip,  are 
 called  his  houfis  ,  elpecially  the  Jewifh  Temple  in 
 its  time,  having  in  it  fuch  a  relative  typical  holi^ 
 nefs,  which  others  have  not  5  butbefides  ailthefe, 
 and  beyond  them  all  in  excellency,  he  hath  a  houfe 
 wherein  he  dwells  more  peculiarly:  than  in  any  of 
 thereft:  evenmore,  than  in  Heaven,  taken  for  the 
 place  only,  and  that  is,  this fpiriiual building.  And 
 thi?  is  moll:  fuuable  to  the  nature  of  God,  as  our  Sa- 
 viour fayes  of  the  neceflary  conformity  of  his  Wor* 
 fhip  to  himfelf,  God  is  a  fpirit>  and  therefore  wiil  be 
 w  or  flipped  in  fpir  it  and  in  truth.  So  it  holds  of  his 
 houfe,  he  muft  have  a  Spiritual  one,  becaufe  he  is 
 $  fpirit.  So  Pods  Temple,  is  his  People. 
 
 And 
 
And  for  this  purpofe  chiefly  did  he  make  the 
 world)  the  heaven,  and  the  earth  :  Th  t  in  ir  he 
 might  raife  this  fpiritual  building  for  himfelf  to 
 dwell  in  for  ever,  to  have  a  number  of  his  reafon- 
 able  creatures  to  enjoy  him,  and  glorifie  him  in  e- 
 ternity  ;  and  from  eternity  he  knew  what  the  de- 
 menfions,  and  frame,  and  materials  of  it  fhould  be. 
 The  continuance  of  this  prefent  world,  as  now  it 
 is,  is  but  for  the  fervice  of  this  work,  like  the  fcaf- 
 folding  about  it;  and  therefore,  when  this  Spiritual 
 building  (hall  be  fully  compleated,  all  the  prefent 
 frame  of  things  in  the  world,  and  in  the  Church  it 
 felf,   (hall  be  taken  away  and  appear  no  more 
 
 This  building,  is,  as  the  particular  defigning  of 
 its  materials  will  teach  us,  the  whole  invisible  Church 
 of  God,  and  each  good  man  is  a  ftone  of  this  build- 
 ing,  but  as  the  nature  of  it,  is  fpiritual,  it  hath  this 
 priviledge,  [  as  they  fpeak  of  the  foul  ]  that  'its 
 lota,  in  toto  &  tot*  in  qualibet  parte,  as  the  whole 
 Church  is  the  fpoufe  of  Chrift,  and  each  believing 
 foul  hath  the  fame  title,  and  dignity  to  be  called 
 fo,  thus  each  of  thefe  ftones  is  called  a  whole  Tent- 
 pley  temples  of  the  holy  Ghofi,  though  taking  the 
 temple,  or  building  in  a  compleater  fenfe,  they  are 
 bat  each  one  a  part,  or  a  ftone  of  it,  as  here  it  is 
 exprefs'd. 
 
 The  whole  excellency  of  this  building  is  compris'd 
 in  this,  that  'tis  called  fpiritual,  differencing  it  from 
 all  other  buildings,  and  preferving  it  to  them,  and 
 becaufe  he  fpeaks  immediately  after,  of  a  Priefthood, 
 and  facrifices,  it  feems  to  becall'd  a  fpiritual  build* 
 ing,  particularly  in  oppofition  to  that  material. 
 Temple  wherein  the  Jem  gloried,  which  was  now 
 
 Null 
 
Null  in  regard  or  its  former  ufe,  and  was  wholly 
 after  deftroyed  :  But  when  it  flood,  and  the  legal 
 ufe  of  it  ftood  in  fulleft  vigour,  yet  in  this  flill  it 
 was  inferiour,  that  it  was  not  a  fpiritual  houfe  made 
 up  of  living  (tones  as  this,  but  of  a  lik£  matter  with 
 other   earthly  buildings. 
 
 The  fpiritual  houfe  is  the  palace  of  the  great  King2 
 or  his  temple.  The  Hebrew  word  for  palace,  and 
 temple.,  is  one.  Gods  temple  is  a  palace,  and  there- 
 fore muft  be  full  of  the  richeft  beauty,  and  magni- 
 ficence: But  fuch  as  agrees  with  the  nature  of  it,  a  fpi- 
 jritqal  beauty.  In  that  pfilm  that  wifhes  fo  many  pro- 
 fp'jrities,one  is  that  their  daughters  may  he,  as  corner 
 jlones,  polijhed  after  the  fimilitnde  of  a  palace^  thus 
 is  the  Church,  that  is  called  the  Kings  daughter.  Pfa* 
 45.  but  her  comlinefs,  is  invisible  to  the  World. 
 she  is  all  glorious  within^  through  forrowes,  and 
 Perfections,  (he  may  be  fmoaky,  and  black  to  the 
 World's  eye,  as  the  tents  of  Kedar  :  but  in  regard 
 of  Spiritual  beauty,  (he  k  comely  as  the  Curtains  of 
 Salomon,  and  in  this  the  Jewes  Temple  refemble  it 
 right,  which  had  mod  of  its  riches,  and  beauty  in 
 the  infide;  Holinefs  is  the  gold  of  this  Spiritual 
 houfe,  and 'tis  inwardly  enrich'd  with  that. 
 
 The  glory  of  the  Church  ofGod  is  not  in  (lately 
 buildings  of  Temples,  and  rich  furniture,  and  Pom- 
 pous ceremonies,  thefe  agree  not  with  its  Spiritual 
 nature.  Its  true,  and  genuine  beauty  is,  to  grow 
 in  fpiritualnefs,  and  fo  to  be  liker  it  felf,  and  have 
 moreofthe  prefence  of  God,  and  his  Glory  filling  \x% 
 as  a  cloud,  and  it  hath  been  obferved,  that  the 
 more  the*  Church  grew  in  outward  riches  and 
 ftate5  the  lefs  fhe  grew5   but  abated  fenfibly  in  SpirU 
 
 *uli! 
 
(    2$$) 
 
 tinl  excellencies.  But  cheSpirifualnefiof  this  build- 
 ing, will  better  appear  in  confidering  particularly 
 the  materials  of  it  as  here  exprefs'd. 
 
 Now  2.  The  whole  building  is  Chrift  myftical]  } 
 Chrift  together  with  the  entire  body  of  the  Eltft, 
 he  as  the  foundation,  and  they  as  the  (tones,  bnile 
 upon  him  :   He  the  living  (tone,  and  they  Iikewife  by 
 union  with  him  livings  itoncs  He  having  life  in  him- 
 felf  as  he  /'peaks,  John.   6.     And   they   deriving  ft 
 lrom  him,  he  piimitively  living,  and  they  by  parti- 
 cipation :  For  therefore  Is  be  called   here  a  Uving 
 fione^  not  only,  becaufe  of  his  immortality,  and  glo- 
 rious rcfurrtdion,  being  a  lamb  that  rros  flsin,  and 
 is  alive  again  for  ever  :    But  btcanfe  he  is  the  prin- 
 ciple of  fpiricaala  and  eternal  Yuc  unto  us,  a  living 
 foundation   that  transfufes   this  life  imo  the  whole 
 building,  and  every  ftone  of  ir,  in  whom  (  fayes  the 
 Apoiilc  E ph.   1.  )  all  the  building  is  fitly  framed  to- 
 gether :  Tis  ehe  fpinc  that  flows  from  him,  which 
 enliven*  it)  and  knitts  it  together,  as  a  living  body3 
 ior  the  hir.e  word  is  us  VI  chap.  4.  For  the  Church 
 under  the  fimilaudc  of  a  body.     Now  that  'its  there 
 faid.  Chap.  2  Ver.   20.  to  be  built  upon  the  founda- 
 tion of  the  Prophets  and   Apofiks,  is  no  other,  but 
 their   dodrine,     concerning    Chrift   end   therefore 
 it  is  added,  that  he,  as  being  the  fubjed  of  their 
 doctrine,  is  the  chief  corner  jione.     The  foundation 
 then  of  the  Church  lyes  not  in  Rowey  but  in  Hea- 
 ve;:, and  therefore  is  out  c>f  the  reach  of  all  Enemies, 
 .ind  above  the  power  of  the  gates  of  bell  :   Fear  nut 
 then  when  you  ft:e  the  ftormes  arifc,  and  the  win  s 
 blow  againft  this  fpiritual  building,  for  ir  lhall  ftand, 
 litis  built  uvon  aainvifiblc,  immovable  Keck,  a«id 
 
(257) 
 
 great  Bat>jfo*,VLottit  it  felt,  chat  under  thefalfe  title, 
 and   pretence  of  Supporting  this  building,  is  work- 
 ing to  overthrow  itj  fhall  be  utterly  overthrown, 
 and  laid  equal  with  the  ground,  and  never  be  re- 
 built again.     But  this  foundation  {lone  as  'tis  com^ 
 mended,  by  its  qualicy,  that  'tis  a  living  and  enli- 
 vening flone,  having  life,  and  giving  life  to  thofc 
 that  are  built  on  it,     *Tis  further  defcribed  by  Gods 
 cLufing  it,  and  its  own  worth,  both  oppos'd  to  Mens 
 difc(tecn>   and  therefore  faid  here  :   To  be  chofen  of 
 God.    God  did  indeed  from  Eternity  contrive  this 
 building,  and  chufe  this  fame  foundation*  and  ac- 
 cordingly in  the  fulnefs  of  time,  did  perform  his 
 purpofe5  fo  the  thing  being  one,  we  may  take  k, 
 cither  for  his  purpofe,  or  performance,  or  both,  yet 
 it  feemsmoft  fucable  to  the  (train  of  the  words,  and 
 the  place  after  alledged,  for  Jaying  him  in  Siony  and 
 oppofing  the  rejedion  of  Men,  that  we  take  k,  for 
 Gods  a&uall  employing  of  Jefus  Chnft,  in  the  work 
 of  our  Redemption,  he  only  fit  for  that  worlt,  impo- 
 flible  utterly  that  any  other  (hould  bear  the  weight 
 of  that  fervice£andfoof  this  building]  but  he  who 
 was  Aimigtey*     Therefore,  the  fpoufe  calls  him>  th* 
 feleS)  or  choyceof  ten  thoufand^  yet  rejetfed  of  Mem. 
 There  is  that  antipathy  (  fo  to  fpeak  )  betwixt  the 
 mind  of  God, and  corrupt  nature  $    the  things  that 
 are   highly  efteem'd  with  men  are  abomination    to 
 Gcd  ;  and  thus  we  fee  here,  that  which  is  highly  e» 
 fteem'd  with  God,  is  caft,  and  diialloweJ  by  Men# 
 But  fure  there  is  no  comparifon,  the  chufing,  and 
 eftecm  of  God  ftands,  and  by  that,  ( judge  Men  of 
 Chrift  as  they  will)  he  is  the  foundation  of  this 
 building.    And  he  is  in  true  value  anfwerable  to 
 
 Kk  this 
 
C  **8  ) 
 
 thfs'eftccm  prctfous,  which  feems  to  fignifie  a  kind 
 of  inward  worth,  hidden  from  the  cyesof  Men,  blind 
 unbelieving  Men  }  but  well  known  to  God,  and  to 
 thoic  to  whom  he  reveals  him.  And  this  is  the 
 very  caufc  of  his  i ejection  by  the  mod,  the  igno- 
 rance of  Lis  worth,  and  excellency.  As  a  precious 
 (tone  that  the  skilful  I  ifidary  cftecmsmuch  worth,an 
 ignorant  beholder  makes  litle  or  no  account  of. 
 
 Thcfe  things  hold  likcwife  in  the  other  ftones 
 of  this  building,  chofen  before  time,  all  that 
 fhould  be  of  this  building  foreordain'd  in  Gods 
 purpofe,  all  written  in  that  book  before  hand,  and 
 then,  in  due  time,  they  are  chofen  by  actual  calling 
 according  to  that  purpofe ;  hewed  our,  and  fever'd 
 by  Gods  own  hand,  out  of  the  quarry  of  corrupt 
 nature  :  Dead  ftones  in  thcmfelvts,  as  the  reft  5  but 
 made  living,  by  his  bringing  them  to  Chrift,  and  lb 
 made  tritely  precious,  and  accounted  precious  by  him 
 that  i  ach  made  them  fo.  All  the  ftones  in  this 
 buil  iing  are  called  Gods  jewels,  Aid.  ji  Though 
 they  be  vilified,  and  fcofted  and  defpifea  by  Men. 
 Though  they  pafs  /or  fools,  and  the  refafe  of  the 
 world,  yec  they  may  eafily  digeft  all  that  ia^the  com- 
 forr  of  this,  if  chofen  of  God,  and  precious  in  hits 
 eyes,  this  is  the  very  Lot  of  Chrift,  and  therefore  by 
 that  the  more  welkomc  that  it  couformes  them  to 
 hoi),  fuires  thefe  ftones  to  their  foundation. 
 
 And  if  we  look  right  on't  what  a  poor  defpifc- 
 able  thing,  is  the  cftecmof  Men  ?  how  foon  is  it  paft, 
 ic  it  a  fh/all  thing  for  me,  fjyes  tjjQ  ^foJiU  to  be 
 prlgd  of  men.  Now  that  God  often  chufes  for 
 this  bviftiftftgs  fuch  ftones,  as  men  caft  away,  as  good 
 •or-  nothing',  fee  i.  Cor.  \.  And  where  he  -fayts  I  ft. 
 
 JT. 
 
C  *55>  ) 
 
 5i«  That  he  dwells  in  the  high,  and  holy  place, 
 What  is  his  other  dwelling  ?  his  habitation  in  earrh, 
 is  it  in  great  palaces  and  Courts. <?  No.  But  with  him 
 that  is  of  a  contrite  andhumble  fpint.  Now  thefe  arc 
 the  bafeft  in  Mens  account,  yec  he  chuffs  rhcm>and 
 preferr's  them  to  all  other  palaces,  and  tempks  f/*j  66- 
 I.  2.  you  cannot  gratific  me  with  any  dwelling  for 
 I  my  ielf  have  made  all?  and  a  furer  houfe  thajKaiy, 
 you  can  make  me,  the  heaven  is  my  throne^  and  the 
 earth  my  footjiooU  but  I,  that  am  fo  high,  am  plea* 
 $d  ro  regard  the  lowly. 
 
 g.  To  whom  comeing^   Fir  ft.  ComingjX\Q\\  built  up. 
 They  that  come  unto  Chriit,  come  not  only  from 
 the  world,  that   lyeth  in   wickednefs,  but    out  of 
 thcmfelves.     Of  a  great  many  that  feem  to  come  to 
 Chrift,  it  may  be  f'aid,  that  they  are  not  come  to 
 him,  becanfe  they  hive  not  left  themfelves.     Thfs  is 
 believing  0:1  him,  which  fs'fhe  very  resigning  the 
 foul  to  Chrifl:,  and  living  by  him.     Te  will  not  come 
 unto  me  that  yc  may  h ave  life ,  fey es  Chrift.  Jo.  5.  40, 
 He  complains  of  it  as  a  wrong  done  to  him:  But  cue 
 Jofs  is  ours,  it  is  his  glory  to  give  us  life-:  that  were 
 dead  :  But  it  is  our  happinefs   to   receive  that  hie 
 from  him.     Now  thefe  ftones  come  unto  cneir  found- 
 ation,   which  imports  the   moving  of  the  fou!  to 
 Chrift,  being  moved  by  his  f pirir,  and  that  the  \v»U 
 acls,  and  willingly,  for  it  cannot  aclotherwife  ;   Bur 
 as   being  a&edi  and  drawn  by  the  father.  jW*    (>. 
 No  man  can  come  to  mi  Except  the  father jdraiv  ht>n 
 And  the  outward  means  of  drawing  is  by  the  wcrd> 
 'us  the  found   of  that  harp,' that  brings  the'  (lotus 
 cf  this  Spiritual  building  together,  and  tfeto  Iving  urn- 
 red  to  Chrift  they  are  built' up,  That  u  as;  S-  ?#*<  ex- 
 
 Kk  2  expref- 
 
C  *6o  ) 
 
 preffes  if.     Tph.   2.  21.     They  grow  up  unto  4  hot) 
 tempit  in  the  Lord. 
 
 In  times  of  peace,  the  Church  may  dilate  more,, 
 and  build  as  it  were  into  bredth  :  Bui  in  trouble,  it 
 aiifcs  more  inhight,  is  built  upwards,  as  in  cicies, 
 wheie  men  are  itrakned,  they  build  ufually  higher 
 than  in  the  country,  Notwithftanding  of  the 
 Churches  affli&ions  yet  ftill  the  building  is  going 
 forward,  'tis  built  (  as  Daniel  (peaks  of  Jernfalem  ) 
 in  troubled^  times.  And  'tis  this  which  the  ApofHc 
 intends  as  fuiting  with  his  forgoing  Exhortation, 
 this  may  be  read  exhortativcly  too3  but  taking  it  ra- 
 ther as  aflerting  their  condition, 'tis  for  this  end,  that 
 they  may  remember  to  be  like  it*  and  grow  up.  For 
 this  end  he  exprefly  calls  them  living  Hoiks,  an  ad- 
 junct, not  ulual  for  (tones,  but  here  infcperabJe. 
 And  therefore  though  the  Apoftle  changes  the  fiini- 
 ]itude  from  Infants,  to  (tones;  yet  he  will  not  let 
 gov  this  quality  of  living,  as  making  chiefly  for  his 
 purpofc. 
 
 To  teach  us  the  ncceflicy  of  growth  in  Believers, 
 they  are  therefore  much  compar 'd  to  things  that 
 grow,  to  Trees  planted  in  fruitful  growing  places^ 
 as  by  the  Rivcrof  waters;  to  Cedars  in  Lebanon  where 
 they  are  talleft.  To  the  morning  light,  to  Infants 
 on  the  bred,  and  here  where  the  word  feems  to  rc- 
 f ufe  ir,  to  Jiones,  yet  (it  mqft  and  well  doth  admit  this 
 unwonted  Epithete)  they  are  called  living  and  grow* 
 ing  (imes. 
 
 If  then  you  would  have  the  comfortable  perfw^- 
 
 <  (ion' of  that  union  with  Chiift,  fee  whether  you  find 
 
 your  fouls  eftablifh'd  upon  Jefus  Chrift,  finding  him 
 
 as  yourftrong  foundation,  not  reftingon  jour  felve?, 
 
 nor 
 
(  **i  ) 
 
 nor  on  any  other  thing  either  within  you5  or  with- 
 out you,  but  fupportcd  by  him  alone,  drawing  life 
 from  him  by  venue  of  that  union  as  from  a  living 
 foundation,  lo  as  to  fay,  with  the  Apoftle,  I  live  by 
 faith  in  thefon  ofGod^who  loth  loved  me^  and  given 
 hintfelf  for  me. 
 
 As  thefe  ftones  are  built  on  Chrift  by  faith,  fo  they 
 are  cemented  one  to  another  by  love,  and  therefore, 
 where  that  is  not,  'tis  but  a  delufion  to  think  them- 
 felves  parts  of  this  building-  As  it  is  knit  to  him, 
 'tis  knit  together  in  it  fclf  through  him,  and  if  dead 
 flones  in  a  building  fupport  and  ftrengthen  mutual- 
 ly one  another,  how  much  more  ought  living  (tones 
 in  an  afttivc  lively  way  to  do  fo,  the  ftones  of  this 
 building  keep  their  place,  the  lower  rife  net  up  to 
 be  in  the  place  of  the  higher,  as  the  Apoftle  fpeaksj 
 of  the  parts  of  the  body,  fo  the  ftones  of  this  build- 
 ing in  humihty  and  love,  keep  their  ftation,  and  grow 
 up  in  it,  edifying  in  love  Eph.  4.  16.  The  Apoftle 
 importing,  that  the  want  of  this,  much  prejudges 
 edification. 
 
 Th<  fe  fioncs  becaufe  living,  therefore  they  grow 
 in  the  life  of  grace,  and  fpiritualnefs  h  being  a  Spiri- 
 tual building,  fo  that  if  we  find  not  this,  but  our 
 hearts  are  ftill  carnal,  and  glued  to  the  earth.     w/W- 
 jug  earthly  things^  wifer  in  thofe,  than  in  Spirituals 
 this  evidences  ftrongly  againft  us^that  we  arc  not  of* 
 this  building.     How  few  of  us  have  that  fpiritual* 
 hefs  that  becomes  the  Temples  of  the  holy  Ghoft 
 or  the  ftones  of  it,  bafe  lufts,  and  thofe  ftill  lodging, 
 and  ruling  within  us,  and  fo  hearts  as  Cages  ci  un* 
 clean  Birds,  and  filthy  fpirits. 
 Confider  this  as  our  happinefs,  and  the  unfolidnefs 
 
 of 
 
(262) 
 
 fcf  other  comforts,  and  privilcdges,  if  Tome  have 
 called  thofc  itoncs  happy,  rime  were  talked  for  the 
 building  of  Temples,  or  altars,  beyond  thofL  in  com- 
 mon houfes,  how  true  is  it  here,  nappy  indeed  the 
 ftoncs,  that  God  chufes  to  be  living  llones  in  this 
 Spiritual  Temple,  though  they  be  hammer  a,  an  J 
 hewed  to  be  poliih'd  for  ic,  by  a(Hi#io;is  And  the  in- 
 ward work  of  mortification,  and  repentance,  \is 
 worth  the  enduring  all,  to  be  fitted  for  this  building, 
 happy  they,  beyond  all  the  refi  of  men,  though  they 
 be  ftc  in  never  fo  great  honours,  as  prime  part?  of 
 politick  buildings, ftaces,  and  Kingdomes  in  the  Courts 
 of  Kin ^s,yea,or  Kings  themfelves;  For  all  other  buih- 
 in^s  and  all  the  pins  of  them  fhall  be  demolifh  { 
 and  come  to  nothing  from  the  foundation,  to  the 
 tope  Hone,  all  your  houfes  both  cottag- ->,  and  pa- 
 laces the  elements  fl) all  melt  away  ,  and  the  earth  with 
 all  the  work?  in  it  flail  be  confuted,  as  our  Apokr 
 hath  it,  bur  this  Spiritual  building,  (hall  grow  up  to 
 Heaven,  and  being  come  to  perfections  (hall  abjJe 
 for  ever  in  perfection  of  beauty,  and  alory5  in  it  fhaU 
 be  found  no  unclean  thing,  nor  unclean  pcrJon;  Buc 
 only  they  that  are  written  in    the  Lambs   book  of 
 
 Life. 
 
 An  holy  priefihood  J)  As  the  worfhip,and  Cere- 
 monies of  the  Jcwifh  Church  were  all  rtudow<  3  of 
 Tcfus  Chrift,  and  have  their  accomplifhmenc  in  him 
 not  only  after  a  lingular  manner  in  his  owne  Perfon  -, 
 but  in  a  deriv'd  way3in  his  myftical  body,  his  Church, 
 The  Priefihood  of  the  Law  represented  him,  as  che 
 g;reat  high  prieft^tbat  offered  up  himfelf  for  our  fins, 
 and  that  is  altogether  incommunicable  5  neither  is 
 there  any  peculiar  Office  of  Priefthood  for  offering 
 
 Sacrifice 
 
(  aft  ) 
 
 Sacrifice  in  the  Cfiriftian  Church,  but  his  alone  who 
 ii  Uad  ofiti  but  this  Dignity  chat  is  here  mcntiWd 
 of  a  Spiritual  Tnejihood)  offering  Sftritual  Sacrifice^ 
 ft  common  to  all  thofe,  that  are  in  Chriit  as  they  arc 
 liviii-  loncs  built  on  him  into  a  Spiritual  Temple, 
 fo  tV.,y  are  Priefts  of  that  fame  Temple,  made  by 
 him  ;  Reve.  1.6.  As  he  was  after  a  tranfeendent  man- 
 ner, Temple,  andPii.-ft,  and  Sacrifice  >  fo  in  their 
 !<!(!<. ,are  Chriltians  ail  thefe  three  through  him  5  and 
 ly  iiisSpirk,  that  is  in  them,  their  Offerings  through 
 him  are  made  acceptable. 
 
 We  have  here,     1.   The  Office.     2.Thefervice 
 of  il^tf  Office  3    The  fuccefsof  that  Service. 
 
 The  death  of  Jefus  Chrift,  as  being  every  way 
 povi  L-ffol  tor  reconcilement  and  union,  did  not  only 
 break  the  partition  wall  of  guiltincfs  that  flood  be- 
 twixt God  and  Man,  but  the  wall  of  ceremonies  thac 
 flood  betwixt  the  Jews,  and  Gentiles,  made  ail  that 
 believe  one  with  God,  and  made  of  both  one  as  the 
 Apoftle  fpesks5  uniud  rhera  one  toanothcr,  the  way 
 of  falvation  made  known,  not  to  one  Nation  only, 
 but  to  all  people,  that  whereas  the  knowledge  of 
 God  was  confin'd  to  one  little  corner,  'its  now  di- 
 ffifd  through  the  Nations,  and  whereas  the  dignity 
 ot  their  Piieithood  ftayed  in  a  few  Perfons,  all  they 
 that  believe  are  now  thus  dignified  to  be  Prkfts 
 unto  God  the  father,  and  this  was  fignified  by  the 
 rending  the  vail  of  the  Temple  at  his  death,  not  only, 
 that  thofe  cermonies,  and  Sacrifices  were  to  ceafe, 
 as  being  all  fulfil  I'd  in  him  :  Eut  that  the  people  of 
 God,  tftat  were  before  by  that  vail  held  out  in  the 
 outer  Court,  were  to  be  admitted  into  the  holy  place, 
 as  being  all  of  them  Pneftsand  fitted  to  offer  facrifice?. 
 
 The 
 
c  a*4  y 
 
 The  Priefthood  of  the  Law  was  holy,  and  its  holi- 
 ncfs  was  fignificd  by  many  oucward  things  futable  to 
 their  manner,  by  anointings D  and  vpafhings^  and  veji- 
 ments ;  but  in  this  fpiritual  Pricfthood  of  the  Gof- 
 pcl3  holinefs  it  felf  is  in  (lead  of  all  thofc,  as  being 
 the  fubftance  of  all,  the  Children  of  God  are  all 
 anoinud,  and  purified,  and  cloath'd  with  holincfs. 
 Buc  then, 
 
 2  There  is  here  the  fervice  of  this  office  namely 
 to  offer.  .There  is  no  Priefthood  without  facrificcj 
 for  thefe  are  relative,  and  this  was  the  chief  employ- 
 ment of  the  legal  Pricfts,  now  becaufe  the  Priefthood 
 here  fpoke  of,  is  alcogcther  Spiritual,  therefore  the 
 facrificcs  muft  be  fo  too,  as  the  Apoftle  here  ex- 
 .pre fits  it* 
 
 We  are  fav'd  the  paincs,  and  coft  of  bringing  bul- 
 locks, and  rams,  and  other  flich  facrifices,  and  thefe 
 are  ifi  their  ftead  s  as  the  Apoftle  fpeaks  Heb.  7.  of 
 the  high  Piicfthood  of  Chrift,  that  the  Friefiood  be- 
 ing changed  there  followed  of  nccejfitya  change  of  the 
 L&JP)  fo  in  this  Priefthood  of  Chriftians,  there  is  a 
 change  of  the  kind  of  facrificc,  from  the  other.  All 
 facrificeis  not  taken  away,  buc  it  ischang'd  from  the 
 offering  of  thofe  things  formerly  in  ufe,  to  Spiritual 
 facrifices. 
 
 Now  thefe  are  every  way  preferable,  they  arc 
 eafier3  and  cheaper  to  us,  and  yet  more  precious, 
 and  acceptable  to  God.  As  here  followes  in  the  text, 
 even  in  the  time  when  the  other  facrificcs  were  in 
 rcqueft,  yLt  thofe  Spiritual  offerings,  had  ever  the 
 precedence  in  Gods  account,  and  without  them,  he 
 hated,  and  defpis'd  all  burnt  offerings,  and  the  largefi 
 ficrifices,  though  they  were  then  confoime  to  his 
 
 own 
 
own  appointment  $  how  much  more  fhould  we  a- 
 bound  in  Spiritual  Sacrifice,  that  are  eas'd  of  the 
 other  >  How  much  more  holds  that  anfwer  now, 
 that  was  given  even  in  thofe  times,  Mic.6.6.  where- 
 with Jhall  I  come  before  the  Lord,  &c%  you  need  not  all 
 that  trouble  and  expenfe,  it  is  at  hand  that  God  re- 
 quires moft  of  all,NameIy,  to  dojuftly^and  to  Uve  mer~ 
 cjij  and  to  walkjhumbly  with  thy  God.  So  PJal.  5  o.  2  3, 
 That  which  is  peculiarly  fpoke  of  Chrift  holds  in 
 Chriftians  by  conformity  with  him. 
 
 But  though  the  Spiritual  facrificing  is  eafier  in  its 
 own  nature,  yet  to  the  corrupt  nature  of  Man  'tis 
 by  far  the  harder.  He  would  rather  chufe  ftill  all 
 the  toy!,  and  coft  of  the  former  way,  ifit  were  in 
 his  option  j  this  was  the  fin  of  the  Jews5  in  thofe 
 times,  that  they  lean'd  the  foul  upon  the  bodies  fer- 
 vice  too  much,  and  would  have  done  enough  of 
 that  to  be  difpenft  from  this  Spiritual  fervice.  Hence 
 are  the  Lords  frequent  reproofs  and  complaints  in 
 this,  Tfal.  50.  ifii.  1  Sec.  Hence  the  willingnefs  in 
 Popery  for  outward  work,  for  Penances,  and  fatis- 
 fa&ions  of  Bodies,  and  Purfes,  any  thing  of  that 
 kind,  if  it  might  ferve,  rather  than  the  inward 
 work  of  Repentance,  and  Mortification.,  the  Spiri- 
 tual Service,  and  Sacrifices  of  the  Soul,  but  the  an- 
 fwer of  all  thofe  from  God  is  that  of  the  Prophet  wha 
 rehired  thefe  things  at  your  hands. 
 
 [ndeed  the  works  of  Charity  theyprefi,  if  they 
 be  done  with  a  right  hand,  and  the  left  hand  not  (o 
 much  as  acquainted  with  the  bufinefi,as  our  Saviour 
 fpeaks.  Let  not  thy  left  hand  know  what  thy  right 
 hand  doth.  They  muft  be  done  with  a  right,  and 
 lingular  intention,  and  from  aright  Principle  mov- 
 
 L 1  ing 
 
C  166  ) 
 
 ing  to  thefn,  without  any  vain  opinon  of  Meriting 
 by  them  with  God>  or  any  vain  defire  of  gaining 
 applaufe  with  Men  5  but  merely,  out  of  Love  to 
 God,  and  to  Man  for  his  fake,  thus  they  are  oneof 
 theft  Spiritual  Sacrifices.  And  therefore  ought  by 
 no  means  to  be  negle&ed  by  Chriftian  Priefb,  that 
 bbv  ^nythat  are  Chriftians. 
 
 Another  Spiritual  Sacrifice  is,  The  Prayers  of  the 
 Saintsv  Revel.  5.  8.  Ffal  14 1.  2.  Let  my  Prater  be  fet 
 forth  before  thee  as  Incenfe,  and  the  lifting  up  of  my 
 kinds  as  an  Evening  Sacrifice*  *Tis  not  the  compo- 
 fure  of  Prayer,  or  the  eloquence  of  expreffion  that 
 is  the  fweetnefs  of  it  in  Gods  account,  and  makes  it 
 a  Sacrifice  of  a  pleafing  fmell  or  fweet  odour  to  him: 
 Bat  the  breathing  forth  the  defire  of  the  heart,  that's 
 it,  thit  makes  it  a  Spiritual  Sacrifice,  otherwife  'tis 
 as  carnal,  and  dead,  and  wot  thlefs  in  Gods  account, 
 as  the  carcafes  of  Beafts.  Ineenfe  can  neither  fmell, 
 nor  nfcend  without  fire,  no  more  doth  Prayer  unlefs 
 it  arife  from  a  bent  of  Spiritual  affeftion,  'tis  that 
 both  makes  it  fmell,  and  fends  it  Heavenwards, 
 makes  it  never  leave  moving  upwards  till  it  come  be- 
 fore God,  and  fmell  fweet  in  His  Noftrils,  which 
 few,   too  few  of  our  Prayers  do. 
 
 Praife  alfo  is  a  Sacrifice^  to  make  refpe&ful  and 
 honourable  mention  of  the  Name  of  God,  and  of  his 
 goodnefs,  to  blcfs  him  humbly  and  heartily,  Heb.  ?  3 . 
 15.  Tftl.  50.  14,  23.  Offer  unto  God  thanksgiving 
 Wh*fb  ojfereth  praife  glorifyeth  me.  And  this  is  that 
 Sacrifice  that  (hall  never  end,  but  continues  in  Hea- 
 ven to  Eternity.  Then  a  hoi)  conrfeoflifc  is  called 
 the  Sacrifice  of  Right eou fnefty  Pfal.  4.  6.  I-hil.  4.  18. 
 Heb.  15. 16,  Where  he  fhews  what  Sacrifices  fuc- 
 
 ceed 
 
(  fife  ) 
 
 ceedto  thofe,  that  thus  heharh  t3Ught,  fo  much  are 
 abolifh'd.  Chrift  Sacrific'd  for  us,  and  that  only 
 powerful  to  take  away  fin  5  but  our  gratulatory  Sa- 
 crifices,  Praife  and  Almes  are  as  Incenfe  burfct  to 
 God,  of  which  as  thefhndersby  find  the  fweet  fmell 
 fo  the  holy  life  of  a  Christian,  fmell  fweet  to  thoie 
 with  whom  they  live,  but  the  wicked  as  putrifted 
 CarcaflTes  are  of  a  noyfom  fmell  to  God,  and  Man* 
 rfel.  14,  4.  They  are  Corrupt  they  have  clone  abomi' 
 ftable  work* 
 
 in  a  word,  that  our  Sacrifice,  that  includes  a]J 
 thefe,  and  without  which,  none  of  thefe,.  can  be 
 righily  offered,  is  Our  ftlvesy  our  whole  (elves,  our 
 Bodies  a  living  sacrifice,  Rom.  12.  ij  and  they  are 
 not  that,  without  our  Souls,  'tis  our  heart  given, 
 that  gives  all  the  reft,  for  that  commands  all.  My 
 Son  give  me  thy  hearty  and  then  the  other  will  fol- 
 low, thine  eyes  will  delight  inmywayes,  this  makes 
 the  Eyes,  and  Ears,  and  Tongue,  and  Hands,  and 
 all  to  be  holy,  as  Gods  peculiar,  being  once  given, 
 arid  confecrate  to  him >  and  therefore  (acriledge  to 
 turn  them  to  any  unholy  ufe.  This  makes  a  Man  de- 
 light to  hear,  and  (peak  of  things  that  concern  God, 
 and  to  think  on  him  frequently,  to  be  holy  in  his 
 fecret  thoughts,  and  all  his  wayes,  in  every  thing 
 we  bring  him,  every  Thanksgiving  and  Frayejr  we 
 offer,  his  eye  is  upon  the  heart,  he  looses  if  it  be  in 
 together  with  our  offering,  and  ifheraifsit,  cares  npt 
 for  all  the  reft  |  but  throwes  it  back  again. 
 
 The  heart  muft  be  offered  withal  and  the  whole 
 heart,  all  of  it  entirely  given  to  him  :  fe  totum  ob- 
 tulit  Chrijius  pro  nobis.  In  another  fenfe,  which 
 erodes  not  this,  it  muft  not  be  whole  but  broken. 
 
 1 1  i  rfal. 
 
(    2*8    ) 
 
 Tfal.  51.  But  if  thou  find  it  unbroken,  yet  give  it 
 him,  with  a  defirethat  it  may  be  broken  5  and  if  it 
 be  broken,  and  when  thou  haft  given  it  him,  he  break 
 itmore^  yea  and  melt  it  too,  yet  thouQialt  not  re- 
 pent thy  gift,  for  he  breaks^  and  melts  it,  that  he 
 may  refine  ir,  and  make  it  up  in  a  new  and  excellent 
 frame,  and  may  imprefTe  his  own  Image  on  it,  make 
 it  holy,  and  fo  like  to  himfelf. 
 
 Let  us  then  give  him  our  felves,  or  nothing,  and 
 to  give  our  felves  to  him,  is  not  his  advantage  but 
 ours,  as  the  philofopher  faid  to  his  poor  Scholar,  that 
 when  others  gave  him  great  gifts  told  him,  he  had 
 nothing  but  himfelf  to  give.  'Tis  well  faid  he,  and  I 
 will  endeavour  to  give  thee  backet 0  thyfelf  better  than, 
 I  received  thee.  Thus  doth  God  with  us,  and  a 
 Chriftian  makes  himfelf  his  daily  Sacrifice,  he  renews 
 this  gift  of  himfelf  every  day  to  God,  and  receiving 
 it  every  day  better' d  again,  ftill  he  hath  the  more 
 light  to  give  it,  as  being  fitter  for  God,  the  more 
 tis  fan&ified  by  former  Sacrificing. 
 
 Now  that,  whereby  we  offer  all  other  Spiritual 
 Sacrifices^  and  our  felves  withal,  is  Love,  that  is  the 
 holy  fire  that  bums  up  all,  fends  up  our  Prayers,  and 
 our  hearts,  and  our  whole  felves  a  whole  burnt  offer- 
 ing to  God,  and  as  the  fire  of  the  Altar3it  is  origi- 
 nally from  Heaven,  being  kindled  by  Gods  own 
 love  to  us,  and  by  this  the  Church  and  each  Be- 
 liever afcends  like  a  jiraight  Pillar  offmoi^  as  the 
 word  is.  Cant.  3.6.  going  even  up  to  God  per- 
 fura'd  with  Aloes,  and  all  the  Spices,  all  the  graces 
 of  the  Spirit,  receiv'd  from  Chrift,  but  above  all 
 with  his  own  Merits, 
 How  far  from  this  is  the  common  Multitude  of  us 
 
( % ) 
 
 though  profefllng  to  be  Chriftians  >  Who  confidefs 
 his  holy  calling  .•  As  the  peculiar  holinefs  of  the  Mi- 
 niftry  (hould  be  much  in  their  Eye  and  thoughts  that 
 arecall'd  to't,  to  ftudy  to  be  anfwerably  eminent  in 
 holinefs^  (b  all  that  are  Chriftians  confider  you  are 
 Priefts  unto  God,  being  called  a  Holj  Prieflhood^ 
 thus  you  ought  to  be,  but  if  we  fpeak  what  we  are 
 indeed,  we  muft  fay  rather  we  are  an  unholy  Prieft* 
 hood,  a  (hame  to  that  Name  and  holy  Profeffiori, 
 in  ftead  of  the  Sacrifices  of  a  godly  Life,  and  the  in- 
 cenfe  of  Prayer,  and  Praife  in  Families,  and  alone, 
 what  is  with  many,  but  the  filthy  vapours  of  prc>- 
 phane  fpeaking,  and  a  profane  life3  as  a  noyfome 
 fmell  arifing  out  of  a  dunghil. 
 
 But  you  that  have  once  offered  up  your  felves 
 unto  God,  and  are  ftill  doing  fo,  with  all  the  fer- 
 vices  you  can  reach.  Continue  fo,  and  be  affur'd, 
 that  how  unworthy  foever  your  felves,  and  all  your 
 offerings  be,  yet  they  fhall  not  be  reje&ed. 
 
 The  3.  thing  here  obfervable  is  the  fuccefi  of 
 that  Set  vice,  accept  Me  to  God  by  Jef//s  Chrijh 
 Ikb.  13. 1 6.  The  Children  or  God  do  delight 
 in  offering  Sacrifices  to  him :  but  if  they  might 
 not  know  that  they  were  well  taken  at  their  hands, 
 this  would  difcouragethem  much  ;  therefore  this  is 
 added;  how  often  do  the  Godly  find  it  in  their 
 fweet  experience?  That  when  they  come  to  Pray, 
 he  welcomes  them,  and  gives  them  fuch  evidences  of 
 his  love}  as  they  would  not  exchange  for  all  World- 
 ly pleafures,  and  when  this  doth  not  fo  prefently  ap- 
 pear at  other  times,  yet  they  ought  to  believe  it, 
 he  accepts  themfelves  and  their  wayesofFer'd  in  tiq- 
 cerity,  though  never  fo  mean,  though  they  Tome. 
 
(  ?7°  ) 
 
 times  have  no  more,  but  a  figh  or  groan  'tis  moft  pro- 
 perly a  Spiritual  Sacrifice, 
 
 Stay  not  awav  Uecautc  thou,  and  thy  gifts  thou 
 offer  ft,  arc  below  others,  no,  none  are  excluded 
 for  th;it,  only  give  what  thou  haft,  and  aft  with 
 affefiion,  for  that  he  regards  raoft  :  Under  the  Law 
 they  that  had  not  a  Lamb,  were  welcome  with  a  pair 
 of  Pigeons,  fo  that  the  Chriftian  may  fay,  What  I 
 am  Lord,  I  offer  my  fclf  u::to  thee,  to  be  wholly 
 thine,  and  had  I  a  thou  fund  times  more  /)f outward^ 
 or  inward  gifts  y  all  jhouldbe  thine^  had  I  More  Ejiate^ 
 or  Wtt)  or  Learnings  or  Power,  I  would  endeavour 
 toferve  thee  with  aB.  What  J  haze  I  offer  theey  and 
 it  is  moft  truly  thine,  it  is  but  of  thy  own  that  1  give 
 thee.  None  needs  forbear  Sacrifice  for  Poverty,  for 
 that  he  defires  is  the  hear*,  and  there  is  none  to  poor 
 but  hath  a  heart  to  give  him. 
 
 But  meannefs  is  not  ail,  there  is  a  guiltinefson  our 
 felves,  and  on  all  we  offer,  our  Prayers  and  Ser- 
 vices are  all  pointed  :  But  thishinders  not  neither 3 
 for  our  acceptance,  is  not  for  our  felves  5  but  for 
 one,  who  hath  ao  guiltinefs  at  all.  Acceptable  by 
 Jefvs  Chnff]  In  him  our  Perfonsare  cloath'd  with 
 righteoufneis,  and  in  his  cloathing,  we  are  as  Ifaac 
 faid  of  Jacob  in  his  Brother's  garments,  as  thefmell 
 of  a  field  that  the  Lord  hath  blejjid.  And  all  our 
 other  Sacrifices,  our  Prayers,  and  Services  if  we 
 offer  them  by  him,  and  put  them  into  his  hand  to 
 offer  to  the  Father,  then  doubt  not  they  will  be 
 accepted  in  him,  for  this  by  Jefw  chrifl,  is  relative 
 Iboth  to  our  Offering  and  acceptance,  we  ought  not 
 to  offer  any  thing,  but  by  him.  Heb.  13.15.  Aod 
 fo  we  are  well  pkafing3  for  he  is  his  wellbeloved 
 
 Son 
 
Son,  in  whom  his  foul  is  delighted,  not  only  de- 
 lighted, and  pleas'd  with  himfelf,  but  in  Him* 
 With  afl  things  and  Perfonstbat  appear  in  him,  and 
 are  prefented  by  him. 
 
 And  this  alone  anfwersal!  our  doubts,  for  we  our 
 felves,  for  as  little  as  we  fee  that  way,  yet  may  fee 
 fo  much  in  our  beft  Services,  fo  many  wandrings 
 Li  Prayer,  Co  much  deadnefs,  &c.  as  would  make 
 us  fbH  doubtful  of  acceptance,  and  might  fay  with 
 'jo  although  he  had anfnered me>>  yet  would  I  not 
 i  I  ve that  he  had  hear\ned  to  me^  were  it  not  this, 
 that  our  Prayers,  and  all  our  Sacrifices  pafs  through 
 Chrifts  hand,  he  is  that  Angel  that  hath  much  fweet 
 odours,  to  mingle  with  the  Prayers  of  the  Saints* 
 he  purifies  them  with  his  own  Merits,  and  Interctffi- 
 on,  and  Co  makes  them  pleafing  unto  the  Father. 
 How  ought  our  hearts  to  be  knit  to  him  ?  by  whom 
 we  are  brought  into  favour  with  God,  and  kept  in 
 favour  with  him,  in  whom  we  obtain  all  the  good  we 
 receive,  and  in  whom  all  we  offer  is  accepted.  In 
 him  are  all  our  fupplies  of  grace,  and  our  hopes  of 
 glory. 
 
 Verfc  6. 
 Wherefore  aljo  it  is  contained  in  the  Scripture^ 
 behold  I  lay  inSion  a  chief Corner  Jtoney  ele£t7 
 precious :    and  he  that  believeth  on  him 
 (hall  not  be  confounded. 
 
 *npHat  which  is  the  chief  of  the  Works  of  God,  is 
 L  JL     therefore  very  reafonably  the  chief  Subjeft  of 
 
 his 
 
C  V*  ) 
 
 his  word,  as  both  molt  excellent  in  it  felf5  and  of 
 moft  concernment  for  us  to  know. 
 
 And  this  is  the  faving  of  loft  Mankind  by  his  Son. 
 therefore  is  his  name  as  precious  Ointment  or  per- 
 fume diffused  through  the  whole  Scriptures,  all  thefe 
 holy  leaves  fmell  of  it,  not  only  thofe  that  were 
 written  after  his  coming,  but  thofe  before.  Search 
 the  Scriptures^  fayes  he  himfelf,  for  they  tejlify  of 
 of  me.  Namely,  the  Scriptures  of  the  Old  Tefta- 
 ment  which  were  only  then  written,  and  to  evidence 
 this,  both  himfelf,  and  his  Apoftles  make  fo  fre- 
 quent ufe  of  their  teftimony,  and  we  find  fo  much 
 of  them  inferted  into  the  New,  as  being  both  one  in 
 fubftance,  their  lines  meeting  in  the  fame  Jefus  Chrift 
 as  their  center. 
 
 The  Apoftle  here^  having  exprels'd  the  happy 
 Eftate  and  Dignity  of  Chrift  tans  under  a  doubleno- 
 tion.  i4  Of  a  Spiritual  Houfe  or  Temple.  2.  Of  a 
 Spiritual  Priefthood,  he  amplifies  and  confirmes  both 
 from  the  Writings  of  the  Prophets.  The  former 
 Verfe  6, 7,  8.  The  latter  Verfe  9.  Thefe  places  that 
 he  citesj  touching  this  building  are  moft  pertinent, 
 for  they  have  clearly  in  them?  all  that  hefpokeofit, 
 both  concerning  the  foundation,  and  the  Edifice,  as 
 thefirft  in  thefe  words  ot  Efaj  28.  16.  Behold  I  lay 
 in  Si  on   a  chief  Corner  flone^  &c. 
 
 Let  this  commend  the  Scriptures  much  to  our  dili- 
 gence, and  affedion,  that  their  great  Theme  is 
 our  Redeemer,  and  Redemption  wrought  by  him, 
 that  they  contain  the  Do&rine  of  his  excellencies, 
 are  the  lively  pifture  of  his  matchlefs  beauty ; 
 were  we  more  in  them*  we  would  daily  fee  more  of 
 him  in  them  and  fo  of  neceflity  love  him  more,  but 
 
 wo 
 
;(  ^73  )   T 
 
 we  muft  look  within  them,  the  Letter  is  but  the 
 cafe  •,  the  Spiritual  fenfe  is  that  We  fhould  defire 
 to  fee  :  We  ufualy  huddle  them  over,  and  fee  no 
 further  than  their  oucfide,  and  thereforc3  find  fo 
 jjtulc  fwectriefs  in  them,  we  read  them,  but  we  fearch 
 them  not,as  he  requires.  Would  we  digg  into 
 thofe  Golden  Mines,  we  would  find  treafures  of 
 fomfort  that  cannot  be  (pent,  but  would  fufnifli  us 
 in  the  hat  deft  times. 
 
 The  prophecy  here  cited,  if  we  look  upon  it  in  hi 
 own  place,  Wc  (hall  find  it  caft  iny  in  the  middle  of  a 
 very  fad    denounciacion  of  judgement  againlt  the 
 Jewes.     And  this  is  ufual  with  the  Prophets^  parti- 
 cularly with  this  Evangeltcall  Prophet  Efy,  to  up- 
 hold the  fpirics  of  the  godly,  ii\  the  word  times,  with 
 this  one  great  confolacion,  the   promife  of  the  Me- 
 Utah  ;  as  weighing  down  all,  both  temporal  diftreffcs, 
 and  deliverances.     Hence  are  thofe  fudden  afcents 
 (  fo  frequent  in  the  Prophets  )  from  their  prefent 
 fubjeft  to  this  great  hope  of  Ifraeh     And  if  this  ex-  * 
 peculation    of  a  Saviour  was  (o  pertinent  a  comfort 
 in  all  cftates3fo  many  ages  before  the  accomplifhment 
 of  iff  how  wrongfully  elo  we  undervalue  it  being  ac- 
 eomplifh'd,  that  cannot  Jive  upon  it,  and  anfwer  aJ! 
 with  it,  fweetenall  our  griefs  in  this  advantage,  that 
 there  ii  a  foundation  ftone  laid  in  sicay  on  which 
 they  that  are  builded   fhall  be   fure  not  to  be  3* 
 fhamed. 
 
 In  the  words  there  are  4  things,  il  This  founda- 
 tion ftone.  2.  The  laying  of  it.  3.  The  building  on 
 ir.  4.  The  grearnefs  and  Excellency  of  the  work- 
 
 I.  For  the  foundation  called  here  a  Chejf  corner 
 Jione,  Though  the  Prophet's  words  are  not   precifcly 
 
 Mm  mm 
 
 1 
 
C  274  ) 
 
 rendcr3d,yctthefubfhncc3andfenfeisone:  There,both 
 the  foundation  and  corner  ftone is  cxpreffd,  the  corner 
 itone  in  the  foundation  being  the  main  fupport of  the 
 building,  and  throughout  the  corner  ftones  uniting 
 and  knitting  the  building  together;  and  therefore 
 this  fame  word  of  <*  corner^  is  frcqutntlytakcnin  Scrip- 
 ture for  Princes^  or  Fields  of  people  :  Jud.  20. 
 2.  1  Stf^.14.  38.  becaufe  good  govcrnours,  and 
 government  are  that}  which  upholds,  and  unites  the 
 fbcieties  of  people  in  itatcs  or  kingdomes,  as  one 
 building.  And  Jefus  Chirft  is  indeed  the  alone 
 head,  and  King  of  hisChurcl  ,that  givesit  lawes,  and 
 •rules  it  in  wifelom,  and  righteonfnefs,  the  alone  rock 
 oisi  which  his  Church  is  built,  not  refer,  if  we  will 
 believe  S.Peter  himfelf,  as  here  he  teaches  us:  much 
 Ms  his  Pretended  Succeffors  3  he  is  the  foundation, 
 imd  corner  ftone  that  knttts  together  the  walls  of 
 jevvs  and  Geruiless  having  made  of  both  one,  as  S. 
 P<wl  fpeaks5and  unites  the  whole  number  of  believers 
 into  one  evcrlafting  temple,  and  bears  the  weight  of 
 the;  whole  fabrick. 
 
 lle&ed]  or  chofen  out  for  the  purpofc,  and  al- 
 together fie  for  it,  iftiiah  hath  it,  a  ftone  oftriall^oi 
 a  tryed  ftone :  As  things  amongft  Men  are  beft  chofen, 
 after  trials  fo  Jefus  Chdft  certainly  known  by  the  fa- 
 ther^as  mpft  fit  for  chat,  work)  to  which  he  chofe 
 him  before  he  try'd  him,  as  after  upon  tryal  in  his 
 Ifff.ej  and  death,  and  rcfurre&ion  he  prov'd  fully 
 $4wer:able  to  his  fathers  purpofe,  in  all  that  was. 
 appelated  him, 
 
 .    Akl  the  (Ire  \  gch  of  Angels  combin'd  had  not  fuflfie'd 
 for  chat  bnfi^  fe^biit  the  wife  architect  of  this,  build- 
 teSfeJWfW  both  what  it  woukUqlb  and  what  a  foun- 
 dation 
 
dation  was  needful  to  bear  fo  great,  and  fo-  lading 
 a  ftru&ure  as  he  intended.  Sin  having  defae'd,  and  •' 
 demohfh'd,  the  firfl  building  of  Man, in  tW  integrity 
 of  his  creation*  it  was  Gods  defign  out  of  the  very 
 iuines  of  fallen  Man  to  raife  a  more  Jafting  edifice, 
 than  the  former  one,  that  fhould  not  be  fubj.dr.  to 
 decay,  and  therefore  fitted  a  foundation,  that  might  be 
 evcrlafting  ;  The  fure  founding  is  the  main,  thcrcr 
 fore  that  it  might  fhnd  for  the  true  honour  of  hi?" 
 Majtfty  (  which  Nebuchadnezzar  vainly  boafted  of 
 his  Babel  )  he  chofe  his  own  fon,  made  flefh;  he  was 
 God  that  he  might  be  aftrong  foundations  ne  was 
 Wsli  that  he  might  be  futable  to  the  nature  of  the 
 flones  whereof  the  building  was  to  conitft.,  that  they 
 might  joyn  and  cement  together* 
 
 Frer/V^f  ]  Ineftimably  precious,  by  all  the  conditi- 
 ons that  can  give  worth  to  a-ny,  by  rarenefs,  and  by 
 inward  excellency,  and  ufeful  vcrtues.     Rare  he  is 
 out  of  doubt,  there  is  not  fuch  a  perfon  in  the  world 
 again*    Therefore  called  by  the  lame  Prophet>  won* 
 cierfuly  full  of  wonders,  the  power  of  God,  and  the 
 frailty  of  Man  dwelling   together  in  his  pejfon  the 
 <wckn%   of  dtyet,   becoming    an    Infant  :  He    thar 
 jjiretctid  forth  the  Heavens,  bound  up   in   fwadl/ng 
 eloaths  in  that  his  Infancy;    and  in  his  fu!!    age, 
 ftretch'd  forth  on  the  croffe  s  altogether  f[)otkfsy^x\<\ 
 Innocent ,and  yec  fuffering,  not  only  the  unpd  cruel- 
 ties of  Men  *>  but  the  juft  wrath  of  God  his  Farhcr  , 
 the  Lord  of  l/fi,  and  yet  dying.     His  cxcellencyAap-- 
 pears  in  the  lame  things,  In  that  lie  is  the  Lord  of 
 life,  God  bleffed  for  ever,  equal  with  the  father  • 
 the  fparkltng  brightnefs  of  this  precious  ftone  is  no 
 Jefsj  thaff  this*  that  he  is  the  bright  tte.fi  of  the  fathers 
 '  Mlrn  2  gtory  . 
 
(  =7*  ) 
 
 %lory  \  fo  bright,  that  Men   could   not  have  beheld 
 hicn  appearing  in  himfelf,  tiiereiore  he  vaikdic  with 
 our  flerti,  and  yet  through  thac,ie  fhined,and  fparkl- 
 ed  fo,  that  the  Apollle  S,  John    fayes  of  himfelf, 
 and  thofe  others  that  had  eyes  opened,  and  look'd 
 right   upon  him,  he  dwelt  among  ft  #f,  and  he  had  a 
 cent  like  ours,  and  yet    through  that,  wee  ftw  his 
 %'ory,  as  the  glory  of  the  only  begotten  fon  ofGod^jnll 
 efface  and  truth.     The  Deity  filling  his  humane 
 nature   with  all  manner  of  grace,  in  its  htgheft  per- 
 fection.    And  not  only  thus  Excellent  in  himfelf  5  but 
 of  precious  venue,  which  he  lets  forth,  and  imparts 
 to  others,  of  fuch  venue,  that  a  touch  of  him  is  the 
 enly  cure  of  Spiritual  difeafes ;  Men  tell  of  ftrange 
 vcrtues  of  fome  (tones,  but  it  is  certain,  that  this  pre- 
 cious  ftonc,  hath  not  only  vertue  to  heal  the  Sick, 
 but  even  to  raife  the  dead.     Dead  bodies  he  raifed 
 in  the  dayes  of  his  abode  on  earth,  and  dead  Souls 
 Vic  ftill  doth  raife  by  the  power  of  his  word.     The 
 Prophet  Mdachy  calls  him,   the  fun  of  right eoufnefs , 
 which  hath  in   it  the  rarenefs,  and  excellency  we 
 fpeak  ,  of  he  is  Angular,  as  there  is  but  one  Sun  in  the 
 world,  fo  but  ope  Saviour,  and  his  luftreiucha  (tone, 
 as outfhines  the  Sun  in  its  fullcft  brightnefs  ;  and  then 
 for  his  nfefull  vertue,  he  addes,  that  he  hdtb  healing 
 ftnur  his  wings,  this  his  worth  is  unfpcakablc,  and 
 remains  infinitely  beyond  all  thefc  rcfembJances. 
 
 1  There  is  here  the  laying  of  this  foundation,  and 
 its  faid  to  be  laid  in  Sion,  that  is,  it  is  laid  in  the 
 Church  of  God,  and  firfl:  laid  in  sion  lircraly,  being 
 then  the  feat  of  the  Church  and  true  Religion,  he 
 Was  laid  there,  in  his  manifeftation  in  the  flcfli,and 
 fuffcrin^and  dying,  ajid  rifing  again,  and  afterwards 
 
 bein'i 
 
C  V7  ) 
 
 being  preached  through  the  world,  became  the 
 foundation  of  his  Church  in  all  places  where  hjs 
 name  was  recetVd,  and  fo  was  a  Hone  growing  great 
 till  it  fiird  the  whole  earth,  as  Daniel  hath  it. 
 
 He  faith? I  /<*?,  by  which  the  Lord  exprctfeth  this 
 his  own  proper  work,  as  the  Tfilmifi  fpcaks  of  the 
 fame  fubject,  Pfa.  118.  This  is  the  Lords  doingy 
 and  it  is  Marvelous  in  our  eyes.  So  If*,  p*  7.  Speak* 
 ing  of  this  promis'd  Mcfliah,  the  zeal  of  the  Lord  of 
 Hojis  will  perform  this. 
 
 And  this  is  not  only  fatd  /  lay  becaufe  he  had  the 
 firft  thought  of  this  great  work,  the  model  of  it  was 
 in  his  mind  from  eternity,  and  that  the  accomplifli- 
 ment  of  it  was  by  his  Almighty  power  in  the  morn- 
 ing of  his  Sons  birth,  and  his  Life,  and  deaths  and 
 Rcfarredtion,  but  to  fignify  withaJ  the  freenefs  of  his 
 grace,  in  giving  his  Son,  to  be  a  foundation  of  hap- 
 pinefs  to  Man,  without  the  lead;  motion  from  Man, 
 or  motive  in  Man,  to  draw  him  to't;  and  thisfeem's 
 to  be  fignified  by  the  unexpected  inferting  of  thefe 
 prophetical  promifes  of  the  MeiTiah,  in  the  miaft  of 
 complaints  of  people's  wickednefs,  and  theatntng 
 them  with  punilhmenr,  intimating  that  there  is  no 
 connexion  betwixt  this  work  and  any  thing  on  Mans 
 part,  fit  to  procure  it  s  although  you  doe  thus  pro- 
 voke me  to  deflroy  you,  yet  of  my  felf  I  have  o- 
 thcr  thoughts,  there's  another  purpofe  in  my  head. 
 And  1ft.  7.  'tis  obfervable  to  this  purpofe,  that, 
 that  cleared  promile  of  the  virgin's  fon,  is  given, 
 not  only  unrequiVd,  but  being  refus'd  by  that  pro- 
 fane King. 
 
 This  again,  that  the  Lord  himfelf  is  the  layer  of 
 this  corner  {tone,  teaches  us,  the  firmnefs  of  it,  which 
 
 is 
 
is  likcwife  cypres  d  \n  c|le  Prophets  words  vcry.cn* 
 phackally  by  redoubling  the  fame  wvrd>  Mufad,  A\u* 
 fad  ;  fundaventnw^  fundamintum. 
 
 So  PftL  2.  (*  I  hzvzftt  viy  King  upon  my  holy  hill 
 ofSiott)  who  then  (hall  dethrone  him  ?   I  have  giv- 
 en him  the  Heathen  for  his  Inheritance,    and  the  ends 
 of  the  earth  for  his  poff-jjion,  and  who  will  hinder  lin] 
 to  take  poifeffionof  his  right  ?  if  any  offer  to  do  io, 
 whacffiall  thev  bcy  but  a  number  of  earthen  vefllis. 
 fighting  agairtft  an  iron   Scepter,   and  (o  certainly 
 breaking  themfclvesm  pieces.     Thus  here,  lUythh 
 foundation Ji 'one ,  and  ifl  lay  it)  who  fliaJJ remove 
 ic  ?  and  what  I  build  upon  i^  who  i'hall  be  able  co 
 caft  down  ?  For  ic  is  the  glory  orchis  great  Mafter- 
 builder>  that  the  whole  Fabrick,  that  is  of  1  is  build- 
 ing* be  unruinable,  and  for  chat  end  hath  he  jaid  au 
 unmovable  foundation,  and  for    that   end    are   we 
 taught  and  remembred  of  its  firmnefs,  that  we  bay 
 ftave  this  confidence  concerning  the  Church  of  God 
 that   is  built  upon  it.     To  the  Eye  of  Nature  the 
 Church  feems  to  have  no  foundation,  as  Job  fpeaks 
 of  the  Qatlh)that  it  is  hung  upon  nothing,  and  yet  as 
 the  Earth  remainethfirm  being  cftablifh'd  in  its  place 
 by  the  word  and  power  of  God,  the  Church  is  moil- 
 firmly  founded   upon  the  word  made  fUfh,  Jcftis 
 Chrift,  a>  its  chief  Corner  &oney   and    as  all  the 
 winds  that  blow  cannot  remove  the  earth  out  of  its 
 place,  neither  can  all  the  attempts  of  Men,  no  nor 
 pf  the  gates  of  fall  prevail  againtt  the  Church,   it 
 may  be  beat   with  very  boyftcrous  ftormesibut  ir 
 cannot  fall,  becaufc  founded  upon  this  Rock#    Thus 
 it  is  with  the  vviiole  houfc,  and  thus  with  every  (lone 
 in  it,  as  here  it  followes  he  t!ut  helhveth  Jhau  not  be 
 ^founded  ^ 
 
(  *19  ) 
 
 3.  There  is  next  the  building  on  this  foundation 
 Tin's  is  plainly  to  be  built  onChtift,to  believe  in  him  1 
 But  in  this,  the  mod  deceive  themlelves,  they  hear 
 offuch  privifedges,  and  happihefsin  Chrift,  and  pre- 
 sently rmaginc/tis  all  theirs,  without  any  more  ado, 
 "as  r  'at  Mad  man  of  Athens^  that  wrote  up  all  the 
 fh'ps  came  into  the  haven  for  his  own:  We  confider 
 rot*  t#rric  this  is  to  believe  in  htm,-  and  what  is  the 
 joeceflir    of  this  believing,  that  we  may  be  partakers 
 cf  the-  falvation  that  he  hath  wrought.     Tis  not  they 
 thsir  have  heard  of  him,  or  that  have  fome  common 
 knowledge  of  him,  or  are  able  to  difcourfe  of  him, 
 and  fpe  'k  of  i  is  Perfon,  and  nature  aright  :  But  thy/ 
 that  beheve  w  him*     Much  of  out  knowledge,  is,  2s 
 the  pocr  Philofopber,(or  as  a  Geometer  that  can  mea- 
 fnre  Land  ix'adtly  fti  ail  its  dimchfions,  but  pofTeffeth 
 not  a  foot.  )  who  defineth  riches  etfaf&Jy,  and  <itf- 
 couifeth  of  their   nature*  but  poiTcffcth  ftone*  and 
 truely  'tis  but  a  lifefefs  unfavoury  knowledge  men 
 have  or  Chrift,  by  all  books  2nd  ftudy,  till  he  Re- 
 veal himfclf,and  perfwade  the  heart  to  believe  in  him. 
 Then  indeed  it  fayes  of  all  the  Reports  it  heard* 
 when  it  fees  him,  and  is  rtiadedne  with  him,  f  hdard 
 x?ML\\^jtithehdfevoasmtt6ldme.     Thete  isiiiliv&H 
 faith,  when  it  is  infus'd  into  the!  Idtil, IS  clearer  kttdw- 
 ledge  of  Chrift,  and  hii  excellency  than  before,  and 
 witiiall  a  recurrence,  of  the  fouf  ti^brrhim  a*rth£ 
 foundation  of  its  life,  and  conafort  5  a  re/olving  to  reft 
 on  hirrt,  and  fiot  to  depart  from  fcrm,upofi  any  tef  tires 
 Though  f  be  befet  on  all  hands,  be  accus'd  W  tht? 
 Jaw,  and  mine  owncoufcience,  and  by  Sacan^atid  hate 
 .  Nothing  to  anfwer  fof  my  felf,  yet  here  i  ivill  flfay 
 for  I  am  fore*,  rn  him  chef©  is  falvatiort,  art*  no  where 
 
 elfe, 
 
(  ,8o  ) 
 
 life*  All  other  refuges,  are  but  lies,  as  its  in  the 
 words  before  thefe  in  the  Prophet,  poor  bafc  fhifts, 
 that  willdono  good,and  God  hath  laid  this  Precious 
 ftonc  in  Sion,  for  this  very  purpofc,  that  weary  fouls 
 may  reft  upon  it,  and  why  ftiould  not  I  make  ufc  of  ic 
 according  to  Ins  intention,  he  hath  not  forbid  any  how 
 wretched  foever  to  believe,  but  commands  it,  and 
 himfelf  works  it  where  he  will?  even  u  the  vikft 
 finners. 
 
 Think  it  not  enough  that  you  know  this  Stone  is 
 laid,  but  fee  whether  you  are  built  on  ic  by  faith: 
 The  multitude  of  imaginary  believers  ly  round  a- 
 bout  it,  but  they  are  never  the  better  nor  the  furtr 
 for  that)  no  more  than  ftones  that  ly  loofe  in  heaps 
 near  unto  a  foundation,  but  are  not  joyned  to't,  there 
 is  no  benefit  to  us  by  Chrift,without  union  with  him. 
 No  comfort  in  his  riches,  without  intereft  in  theai, 
 and  title  to  them,  by  that  union,  then  is  the  foul 
 right,  when  it  can  fay.  He  if  Altogether  lovely,  and 
 as  the  fpoufe  there, He  is  ntine^  my  wcWe'ovtd.     And 
 this  union  is  the  fpring  of  all  Spiritual  confoIatioBSj 
 and  faith,  by  which  we  arc  thus  united,  is  a  divine 
 works  he  that  laid  this  foundation  in  sion  with  bis 
 own  hand,  works  likewifc  with  the  fame  hand  faith 
 in  the  heart,  by  which  it  is  knit  to  this  corner  (lone, 
 'its  not  fo  eafy  a  thing  as  we  imagine  to  bciievc,    Eph% 
 i.   ip.     Many  that  think  they  believe  are  amongit 
 the  others  quite  contrary,  that  the  Piophet  there 
 fpeaks,  of  hardened  in  Jin, and  carnally  feaire,  which 
 he  calls  to  be  in  covenant  with  hci!>  and  death,  walk- 
 ing in  fin,  and  yet  promifing  themfeives  impunity. 
 
 4.  There  is  the  firmncfs  of  this  building,    Namely 
 He  that  hcUcvctb  on  him  foji  vet  be*  Confounded J 
 
 This 
 
C  >8r  ) 
 
 This  firmriefs  \h  anfwerableto  the  nature  of  the  foun* 
 dation.     Not  only  the  whole  frame;  but  every  ftone 
 of  it,  abideth  fure.     Ti$  a  fimplemiftake,  to  judge 
 the  perfwafion  of  perfeverance  to  be  felf-prefumpti- 
 on,  they  that  have  it  are  far  from  building  it  on  them* 
 fdves,  but  their  foundation  is  that  which  makes 
 them  fure,    becaufe  it  doth  not  only  remain  firm  it 
 felf,   but  indiffoiubly  fupports  all  that  are  once  built 
 on  it.     In  t  he  Prophet,  whence  this  is  cited, 'tis,  Jhall 
 not  tnake  haft,  but  the  fenfe  is  one,  they  that  are 
 difappointed,  and  afhamedin  their  hopes  run  to  and 
 fro,  and  feek  after  fome  new  recourfe.     This  they 
 ftull  not  need  to  do*  that  come  to  Chrift,     The  be- 
 lieving foul  makes  haft  to  Chrift,  but  it  never  find* 
 caufe  to  haften  from  him,  and  though  the  comfort 
 it  expe&s  aad  longs  for,    be  for  a  time  deferred,  yet 
 it  gives  not  over,  knowing  that  in  due  time,  it  (ball 
 rejoyce  5  and  (hall  not  have  caufe  to  blufh,    and 
 think  (hame  of  its  Confidence  in  him.    David  expref- 
 feth   this  diftruft,   by  making  hifie.     rfal.  31.22. 
 and  116. 11.  I  was  too  hajiy>  when  I  paid  fo.   Hopes 
 fruftrated,  efpecially   where  they  have  been  rais'd 
 high,  and  continued  long,  do  reproach  Men  with 
 folly5  and  fo  (hame  them.    And  thus  do  all  earthly 
 hopes  ferve   us,  when  we  lean  much  upon  them* 
 We  find  thefe   things  ufually,   that  have  promis'd 
 usnloft  content,payus  with  vexation,  not  only  prove 
 broken   reeds,   deceiving  our   truft5    but  hurtful, 
 running  their  broken  fpinters  into  our  hand,  that 
 lean'd  on  them*     This  fure  Foundation  is  laid  for  uss 
 thnt   our  fouls  may  be  eftablifh'd  on  it,  and  be  as 
 Mount  Sion  that  cannot  be  removed.     Such  times 
 may  come,  as  will  ftake  all  other  fupports,  but  this 
 
Kolds  out  aigainft  all,  VfaL  46.  2.  though  the  earth 
 'he  removed  yet  trill  not  tvefear.  Though  the  frame 
 of  the  World  were  cracking  about  a  Mans  ears,  he 
 may  hear  it  unaffrighted,  that  isbuilt  on  this  Foun- 
 dation. Why  then  do  we  chufe  to  build  upon  the 
 fond?  Believe  it5  wherefocver  we  lay  our  confi- 
 dence, and  affection  befides  Chrift,  it  (hall  once  re* 
 pent  us,  and  afliameus,  either hapily in  time5  while 
 we  may  change  them  for  him,  and  have  recourfe  to 
 him3  or  miferably,  when  'tis  too  late :  Remember 
 that  we  mull  die,  andmuft  appear  before  the  Judg- 
 ment Seat  of  God,  and  that  the  things  we  dote  on 
 "here,  have  neither  Power  toftay  us  here5  nor  have 
 tve  power  to  take  them  along  with  us,  nor  if  we 
 could.  Would  they  at  all  profitusthere  ;  and  there* 
 fore  when  we  look  back  upon  them  all  at  parting, 
 we  (hall  wonder  what  fools  we  were,  to  make  fo 
 poor  a  Choyce,  and  then  in  that  great  day  wherein 
 al!  faces Jhall gather  blackpefsy  and  be  fill  cl  withcon- 
 hifion*  that  have  neglected  to  make  Chrift  their  (lay 
 w hen  he  was  offer*  d  them :  then  it  (hall  appear,  how 
 h?ppy  they  are  that  have  trnfted  in  him,  they  flail 
 hot  be  confounded^  but  (hall  lift  up  their  faces  and  be 
 acquitted  in  him.  In  their  prefent  eftate  tliey  may  be 
 founded,  and  exercis'd,  but  they  fl) all n  ot  he  ccn- 
 folded*  nor  alhamed*  a  double  negation  in  the  Ori- 
 ginal, by  vo  means^  they  (hall  in  allfe  more  than  Con* 
 queronn  through  him  that  hath  loved  them. 
 
 Behold']  The  I  aft  thing  Obf.  is  in  that  firft  word 
 importing  this  work  to  be  great,  and  remarkable, 
 and  caullng  the  eyes  to  behold  it. 
 
 The  Lord  is  marvellous  in  the  lead  of  his  works 
 But  in  this  heharh  manifrfted  more  of  his  wifdonv 
 ":  -  and 
 
(  r8"5  ) 
 
 and  power,  and  let  out  more  of  his  love  to  Man- 
 kind, than  in  all  the  reft,  but  we  are  foolifh*  and 
 ehildilhly   gaze  aboit    us  upon  trifles,  and  let  this, 
 
 freat  work  pafs  unregarded^  fcarce  afford  it  halfaa 
 ye.  Turn  your  wandring  Eyes  this  way  •  Look 
 upon  this  precious  Scone,  and  behold  him,  not  m- 
 mere  fpcculation,  but  fo  behold  him,  as  to  lay  hold 
 on  him:  For  we  fee  he  is  therefore  here  fet  forth, 
 that  we  may  believe  on  him^  and  fo  not  be  confound* 
 td)  that  we  may  attain  this  blefled  union,  that  can-- 
 not  be  diflblv'dj  all  other  unions  are  difToIubie. 
 A  Man  may  be  pluckt  from  his  dwelling  Houfe  and 
 Lands,  or  they  from  him,  though  he  have  never  ib 
 good  tide  to  them,  may  be  removed  from  his  deareft 
 friends,  the  Husband  from  the  Wife,  if  nut  by  other 
 accidents  in  their  lifetime,  yet  fure  by  death,  the 
 great  diflolver  of  all  thofe  unions,  and  of  that 
 ftraiteft  of  the  Scul  with  the  Body}  but  it  can 
 do  nothing  againft  this  union  but  perftdts  it,  for 
 J  am  perfwaded  (fayes  St,  Paul)  that  neither  death 
 nor  life ^nor  Angel S)  nor  Principallities^nor  Powers,  nop 
 things  prefent*,  nor  things  to  conte^  nor  height  nor 
 depth)  nor  any  other  creature  Jloall  be  able  to  fpe* 
 rate  us  from  the  Love  ofGod>  xcMchk  in  Chriji  ^efm 
 (fur  Lord* 
 
 There  is  a  twofold  miftake  concerning:  faith, 
 ifl.  Theythatare  altogether  void  of  it,  abufir.gand 
 filtering  themfelves  in  a  vain  opinion  that  they  have 
 it  -  and  on  the  other  fide,  they  that  have  ir,  mif- 
 judging  their  own  Condition,  and  fo  prejudging 
 themfelves  of  much  comfort,  and  fweetnefi;  that  they, 
 fright  find  in  their  believing, 
 1  he  former  is  the  worfe,  and  yet  the  far  com-; 
 N  n  2  ojotmer 
 
(    3*4    )         , 
 
 moner  evil,  and  asonefayes  of  Wifdom,    tis  true  of 
 
 Faith,  MdnywGuldfcek^after  it)  and  attain  it ',  ij they 
 did  not  fit  fly  imagine  that  they  have  attained  it  a  I* 
 ready.  There  is  nothing  more  contrary  to  the  lively 
 nature  of  Faith,  than  tor  the  foul  not  to  be  at  all 
 bufied  with  the  thoughts  of  its  own  Spiritual  condi- 
 tion, and  yet  this  very  character  of  unbelief  pades 
 with  a  great  many  fcr  believing  ;  they  doubt  not3 
 that  is  indeed  they  confider  not  what  they  are,  their 
 minds  are  not  all  in  thefe  things,  are  not  awak'd  to 
 lieek  diligently  after  Jefus,  aud  not  to  reft  till  they 
 find  him,  they're  well  enough  without  hini5  it  fujfc 
 fices  them  they  hear  there  is  fuch  a  one,  but  they 
 ask  not  themfelves,  is  he  mine,  or  no  ?  But  fare  if 
 that  be  all,  not  to  doubt,  the  Bruites  believe  as  well. 
 It  were  better  out  of  all  queftion  to  be  labouring 
 "under  doubtings*,  if  it  be  a  more  hopeful  condition, 
 to  find  a  Man  groaning  and  complaining,  than 
 Kpeechlefs,  and  breat hlefs,   and  not  ftirripg  at  alJ. 
 
 There  be  in  Spiritual  doubtings  two  things 
 their  is  a  follicitous  care  of  the  Soul  concerning  its 
 bwn  eftate,  and  diligent  inquiry  into't}  and  that  is 
 laudable,  being  a  true  work  of  the  fpirit  of  Cod, 
 butthepther  thing  inthem,  perplexity  and  diftruft 
 that  arifes  from  darknefsand  weaknefs  in  the  foul  * 
 as  where  there  is  a  great  deal  of  fir.oak,  and  no  clear 
 flame,  it  argues  much  moyfture  in  the  matter,  yet 
 it  witneffeth  certainly  that  there  is  fire  there;  and 
 therefore  dubious  qucftioniug  of  a  Man  concerning 
 himfelf,  is  a  much  better  evidence,  than  that  fenfe- 
 Jefs  deadnefs  that  moft  take  for  believing.  Men  that 
 lhat  know  nothing  in  fciences  have  no  doubts,  he 
 ipcver  truly  belisy'd  that  was  not  made  nrft  fenfible 
 ■     ■    •■  '  mi 
 
(  ^o 
 
 and  convuic'  J  of  unbelief.  This  is  the  Spirits  firft  er- 
 rand in  the  World  to  convince  it  of  Jin,  and  the  Sin 
 is  this,  that  they  believe  not.  If  the  Faith  that  theft 
 haft  grew  out  of  thy  natural  heart  of  it  lelf,  'tis  but 
 a  Weed  be  fure,  the  right  plant  of  Faith  is  al  wayes 
 fet  by  Gods  own  hand,  and'tis  watered  and  preferv*d 
 by  him,  becaufe  expos'd  to  many  ha&zards,  he 
 watches  it  Night  and  Day.  Ifi.  27.  3.  J  the  Lord  do 
 keep  it*  I  will  water  it  every  moment,  lejl  any  hurt  it, 
 I  will  keep  it  night  and  da). 
 
 Again  how  impudent  is  it  in  the  piott^  to  pretend 
 believing,  while  they  wallow  in  Profanefs,  if  Faith 
 unite  the  ioul  unto  Chrift,  certainly  it  puts  it  into 
 participation  of  his  Spirit,  for  if  any  Man  have  not 
 the  fpirit  ofchrifl,  he  is  none  of  his  y  fayes  St.  Vavl. 
 This  faith  in  Chrift  bring  us  into  Communion  with 
 God.  Now  God  is  light,  fays  St,  John,  and  therefore 
 inferrs,  if  we  fay  we  have  fellowf/jip  with  God,  and 
 walk,  in  darknefs,  we  lie  and  do  not  the  truth.  The 
 lie  appears  in  our  praftife,  an  unfuitableneft  in  our 
 carriage,  as  he  faid  of  him  that  fign'd  his  Vcrfc  wrong, 
 fecit  foUcifwuv*  manu. 
 
 But  there  be  imaginary  Believers,  that  are 
 a  little  more  refin'd,  that  live  after  a  blamelefs,  yea, 
 and  a  Religious  manner,  for  there  outward  •  and 
 yet  are  but  appearances  of  Chriftians,  have  not  the 
 living  work  of  Faith  within,  and  all  thefe  exercifes 
 are  dead  works  in  their  hands.  Amongft  thefe  fome 
 may  have  fuch  motions  within  themfel  vc-s5  as  may  de- 
 ceive thernfel  ves5  as  well  as  their  out  ward  deportment 
 deceives  other  s  fome  tranfient  touches  of  defire  to 
 Chrift,  upon  the  unfolding  of  his  excellencies  in  the 
 preaching  of  the  word;,  and  upon  fome  conviftioni 
 
 of 
 
(  *8rf)  . 
 
 of  their  own  neceffity,  and  conceive  fome  joy  upon 
 thoughts  of  apprehending  him,  and  jet  all  this 
 proves  but  an  evamfhing  fancy,  an  embracing  of  a 
 fbaddow.  Andbecaufe  Men  that  are  tbus  deluded 
 meet  not  with  Chrift  indeed,  do  not  really  find  his 
 fweetnefss  therefore  within  a  while,  they  return  to 
 the  pleafure  of  fin,  and  their  latrer  end  proves 
 worfe  than  their  beginning  b  their  hearts  could  not 
 poffibly  beftedfaft3  becaufe  there  was  nothing  to  hx 
 them  on,  in  all  that  work  wherein  Chrift  himfeif 
 was  wanting. 
 
 But  the  truly  believing  Soul,  that  is  brought  un  o 
 Jefus  Chrift,  and  fiftened  upon  him  by  Gods  own 
 hand,  abides  ftay'd  on  him,    and  departs  not.     And 
 in  thefe  the  very  belief  of  the  things  that  are  fpoken 
 concerning  Chrift  in  the  Gofpel,  the  perlwafion  of 
 Divine  truth,   is  of  a  higher  nature  than  the  common 
 confent  that  they  call  Hhftorica],   another  knowledge 
 and  evidence  of  the  myfteries  of  the  Kingdom  than 
 natural  Men  can  have  5  this  is  indeed  the  ground  of 
 all,  the  very  thing  that  caufes  a  Man  reft  upon  Chrift, 
 when  he  hath  a  perfwafion  wrought  in  his  heart  by 
 the  Spirit  of  God,  that  Chrift  is  an  able  Redeemer,  a 
 (ufficient  Saviour,  able  to  five  all  that  come  to  hw+ 
 Then  upon  this,  the  heart  refolves  upon  that  courfe, 
 feeing  I  am  perfwaded  ofthis,  that  tthofo  believes  in 
 himJJjall  not  perjji),  but  have  ever  Lifting  life>  as  here 
 it  is,  foxll  not  be  confounded^     I  am  to  uel, berate 
 no  longer,  this  is  the  the  thing  I   mutt  doe,    tolay 
 my  foul  upon  him,  upon  one  that  is  an  Almighty- 
 Redeemer,     And  it  does  fo.     Now  thefe  firft  act- 
 ings of  Faith  have  in  thenifelves  an  evidence,  that 
 diftinguifhes  them  from  all  that1*  counterfeit-  a  light 
 
(  **7  ) 
 
 of  their  own,  by  which  the  foul  wherein  they  are., 
 may  difcern  them,  and  fay  tfrs  is  the  right  work  of 
 Faith,  efpeciallyj.  when  God  (bines  upon  the  Soul, 
 and   clears  it  in  the  difcovery  of  his   own  work 
 vithin  it. 
 
 And  further,  they  may  find  the  influence  of  Faith 
 upon  the  affe&tohs,  purifying  them  5  as  our  Apoftje 
 fayes  of  it,  AU.  15.  9.  Faith  knits  the  heart  to  a 
 holy  Head,  apureLord,  the  fpring  of  purity,  and 
 therefore  cannot  chufe,  but  make  it  pure,  it  is  a  beam 
 Frrvm  heaVeti  that  raifes  the  mind  to  a  Heavenly  tern* 
 per.  Although  there  remaines  of  fin  in  a  believing 
 foul,  yet  'tis  a  hated  weary  fome  gueft  there,  'tis  not 
 there,  as  its  delight,  but  as  its  greateft  grief,  and 
 malady,  that  it  is  ftill  lamenting  and  complaining  ofi 
 and  had  rather  be  rid  of,  than  gain  a  World.  Thus 
 'tis  purified  from  affe&ing  fin. 
 
 So  then  where  thefe  are5  a  Spiritual  apprehenfion 
 of  the  Promifes,  and  a  cleaving  of  the  Soul  unto 
 Chrift,  and  fuch  a  delight  in  him,  as  makes  fin  vile, 
 and  criftaftful,  that  the  heart  is  fet  againft  it,  and  as 
 the  Needle  touch'd  with  the  Loadftone,.  is  ftill 
 turn'd  towards  Chrift,  and  Tookes.  at  him  in  alt 
 eftates.  The  Soul  that  is  thus  difpoVd,  hathcertain- 
 ly  Intereft  in  him,  and  therefore  ought  not  toaffeft 
 an  humour  of  doubting,  but  to  conclude  that  how 
 unworthv  foever  in  it  ielf,  yet  being  in  him,  it  (hall 
 rot  be  afhamed,  not  only  it  (ball  never  have  caufe 
 to  think  (hame  of  him,  but  all  its juft  caufe  of  ftiamc 
 in  it  feif,  fhall  be  taken  away5  it  (hall  be  cover  d 
 with  his  Righteoufncfs,  and  appear  fo  before  tha 
 Father.  Who  muft  not  think,  if  my  fins  were  to 
 be  fet  in  order,  and  appear  againft  me3  how  would 
 
 my 
 
(  882  ) 
 
 nrjj  face  be  filled  with  fhame  ?  Though  there  were 
 no  more,  if  Tome  thoughts  that  I  am  guilty  of  were 
 laid  to  my  charge,  I  were  utterly  fhamM  and  undone* 
 Oh  !  Nothing  in  my  felf  but  matter  ot  fhame,  but  yet 
 in  Chrift  more  matter  of  glorying,    who  endured 
 (hame9  that  we  might  not  be  alhamed.     We  cannot 
 diftruftour  felves  enough,  nor  truft  enough  in  him. 
 Let  it  be  right  Faith,  and  there  is  no  excefs  in  be- 
 lieving.    Though  I  have  finn'd  againft  him,    and 
 abus'd  his  goodnefs,  yet  I  will  not  leave  him5  for 
 whether  fliould  I  go,  he  and  none  but  he,  hath  the 
 words  of  Eternal  lift :  yea,  though  he  being  fo  often 
 offended,  Ihould  threaten  to  leave  me  to  the  fhame 
 of  my  own  follies,  yet  I  will  ftay  by  him5  and  wait 
 for  a  better  anfwer,  and  I  know  I  (hall  obtain  ir, 
 this  is  aflur'dme  for  my  comfort,  that  whofoevcr  be- 
 lieves in  him  fl)&ti  not  be  afoamed. 
 
 __ ! 
 
 Verfe  % 
 
 nJntoyou  therefore  which  believe  he  is  precious, 
 hut  unto  them  who  be  difobedtent^  the  Jioae 
 which  the  Builders  dif allowed^  the  [awe  is 
 made  the  head  of  the  Corner. 
 
 jEndcs  all  the  oppohuon  that  meets  Faith  with- 
 „3  In3  *n  ovT  hearts,  it  hath  this  without,  that  it 
 rowes  againft  the  great  ftream  of  the  Worlds  opinion. 
 And  therefore  hath  need,  efpecially  where  it  is  verv 
 tender,  and  weak,  to  be  ftrengthened  againft  tha{ 
 
(  **9  ) 
 
 The  multitude  of  unbelievers,  and  the    confidcrabie 
 quality  of  many  of  them  in  the  world,  is  one  con- 
 tinuing caufe  of  that  very  multitude :  And  the  few- 
 nefs  of  them  that  truely  believe,  doth  much  to  the 
 keeping  of  them  itill  few  5  and  as  this  prejudice  pre- 
 vails with  them,  that  believe  not,  fo  h  may  fomo 
 times  affault  the  mind  of  a  believer,  when  he  thinks 
 how  many,  and  many  of  them  wife  men  in  the  world, 
 rejett   Chrift,   Whence   can  this  be  ?  Particularly 
 the  believing  Jews,  to  whom  this  Epiftle  is  addreff *d? 
 might  think  it  ftrange,  that  not  only  the  Gentiles 
 that  were  grangers  to  true  Religion,  but  their  own 
 Nation,  that  was  the  felecft  people  of  God,  and  had 
 the  light  of  his  Oracles  kept  in  amongft  them  only  5 
 that  yet  fo  many  of  them,yea,  and  the  chief  of  them, 
 fhould  be  defpifers,  and  haters  of  Jefus  Chrift*  An* 
 that  thefe  that  were  beft  vers'd  in  the  Law,  and  fo 
 feem'd  beft  able  to  judge  of  the  Mefllah  foretold, 
 fhould  have  perfecuted  Chrift  all  his  life,  and  at  laft 
 put  him  to  a  fhameful  death* 
 
 That  they  may  know,  this  makes  nothing  agaijift 
 him,  nor  ought  to  invalide  their  faith  at  all,  but  ra- 
 ther indeed  teftifics  with  Chrift,  and  fo  ferves  to 
 confirm  them  in  believing,  the  Apoftle  make  ufe 
 of  thofe  Prophetical  Scriptures,  that  foretell  the 
 unbelief,  and  contempt  the  mod  would  entertain 
 Chrift  withal,  as  old  Simeon  fpeaks  of  him,  when  he 
 was  come,  conform  to  thefe  former  predictions :  That 
 he  fhould  be  a  fign  of  contrndiQion^  as  he  was  the 
 promise!  fign  of  falvation  to  believers,  fo  he  fhoujd 
 be  a  very  mark  of  enmities,  and  contradictions  to  the 
 unbelieving  world  t  the  places  the  Apoftle  here  ufcth, 
 Ante  with  his  prefcut  difcourfe?aqd  the  words  cited 
 
 Oo  from 
 
C  -P°  ) 
 
 frorh'E/^)'  m  the  former  Verfe  continuing  the  refem- 
 blancc  of  a  corner  ftone>  they  arc  partly  from  Pfi. 
 1 18.  partly  out  of  8th.  of  Efey. 
 
 Vnto  ym^&c.  ]  Wonder  not  that  others  refttfe 
 him  ;  'bat  believe  the  more  for  that,  becaufc,  you 
 fee  rbc  vvord  to  be  true  even  in  their  not  believing 
 S>S\U  Ft  is  fulfill'd  and  verified  by  their  very  rejccfl- 
 
 it  as  falfc." 
 
 \nd  whatsoever  arc  the  worlds   thoughts,  con- 
 cerning Chn&  that  imports  not  :     For  they  know 
 1  hi  not,,  "but  you  that  do  indeed  believe,  I  dare  ap- 
 pe?)  co  your  ielvcs,  your  own  faith,  that  you  have 
 of  him,  whether  he  is  not  precious  to  you,  if  you  do 
 no:  really  find  him    fully  anfwerable  to  all  that  is 
 !poken  of  him  in  the  word,  and  that  accordingly, 
 i  have  heiiev'd  concerning  him. 
 We  are  here     !♦  To  Confider  the  oppofitron  of 
 r.e  pcrfom.     And  then     2.    Of  the  things  fpoken 
 of  them.    '  i.  They  are  oppos'd  under  the  name  of 
 fcclievcrs^and  difobedicnr?  or  'Unbelievers  •  for  the 
 word  H  Co  neer  that  it  may  be  taken  for  unbelief, 
 aVis'by  fume  fo  rendered.  And  the  things  are  large  as 
 ;jear,  as  the  words  that  fignify  them  ;  cUfobediencc, 
 aiiJ  uhteVejfl     i.  Unbelief  is  it  felf  the  grand  difo* 
 bechence,  for  rjns  is  the  work  of  God,  that  which 
 the'  Gjfpcl  lmindy  cornnulnds,  Job.   6.   2p.  that 
 yc  Iclitve  \    Therefore  the  Apoftle  calls  it  the  obedi- 
 ence of  fuj%1it     Row.  i.   5.     And  there  is  nothing 
 Tudctd  mure  worthy  the  name  of  obedience,  than 
 the  iiibjeclioi  of  the  mind  to  receive,  and  believe 
 thofe  Supernatural  truths,  that  the  GocpeI  teaches 
 cone-nun;?  Jcfus'Chrill-     To  obey,  fo  as  to  have,  as 
 ihc  Apoftle  fpea!  §;  the  im.rejfion  of  that  divine  pat- 
 tern 
 
tern  ftamp'd  upon  the  heart,  to  have  the  heart  de-' 
 iivcred  up,  as  the  word  there  is,  and  laid  under  r, 
 to  receive  ir,  Rom,  (>.  17.  The  word  here  us'd  for 
 difobedience,fignifies  properly  unpcrfuafovyand  there . 
 is  nothing  can  more  properly  cxpreis  the  nature  of 
 unbelief  than  that*  and  it  is  the  very  nature  of  our 
 corrupt  hearts  :  We  are  Children  of  difbbedience  or 
 uvperJudjibUncfiy  altogether  incredulous  towards 
 God,  who  is  truth  it  felf,  and  as  pliable  wax  in  Satan's 
 hand,  he  works  in  them  what  he  will,  as  dure  the 
 Apoftle  exprefles,  nnoft  eafie  of  belief  to'  him,  thai 
 js  the  very  father  of  lies^  as  our  Saviour  calls  him*  a 
 Liar  and  a  murderer  from  the  beginning,  murdering 
 by  lies,  as  he  did  in  the  beginning. 
 
 2.  Unbelief  is  radically  ajl  other  difobedienee  : 
 For  all  flowes  from  unbelief.  This  we  leaft  of  all 
 fufpeft  •)  but  'tis  the  bitter  Root  of  ail  that  urjf?qd'Ji<- 
 nefs  that  abounds  amongft  us.  A  right,  and  lively 
 perfuafion  of  the  heart  concerning  JefusChriit  alters 
 the  whole  frame  of  it,  brings  low  us  high  lofty  Ima- 
 ginations b  and  brings  not  only  the  outward  ani- 
 ons, but  the  very  thoughts  unto  the  obedience  of 
 Chrift. 
 
 Concerning  thefe  difobedient  unbelievers,  ci  efc 
 two  teftimonies  taken,  togecher  have  in  them.  i# 
 Their  rejection  of  Chrift,  z.  Their  folly.  3.  Their 
 mifeiy  in  fo  doing. 
 
 1.  They  did  not  receive  him,  as  the  father  ap- 
 pointed, and  defign'd  him-,  a$  the  foundation,  and 
 chief  comer  fiom  ,,  but  {lighced  him,  and  threw 
 him  by,  as  unfit  for  the  building,  and  this. did  not 
 only  the  ignorant  multitude  -But  the  builders,  they 
 that  prokls  to  have  the.skiil^and  theQfficr;or  power 
 Oo  2  of 
 
. 
 
 4  OpO 
 
 of  building,  TheDoctoisof  the  Law,  the  Scribes, 
 and  Phanfees,  and  chief  Priefts,  and  rhink  to  carry 
 the  matter  by  the  weight  of  their  authority*  as 
 overbalancing  the  belief  of  thofe  that  followed 
 Chrift.  Have  any  of  the  Rulers  believed  in  him  £ 
 &ut  this  People  who  know  not  the  Law  are  curfed4 
 John.   7.  48,  49. 
 
 2.  We  need  not  wonder  then,  that  not  only  the 
 powers  of  the  world  areufualy  enemies  to  Chrift, 
 and  that  the  contrivers  of  policies,  thofe  builders, 
 leave  out  Chrift  in  their  building,  but  that  the  pre- 
 tended  builders  of  the  Church  of  God,  though  they 
 ufe  the  name  of  Chrift,  and  ferve  their  turn  with 
 *har3  yetrejeel  himfelf,  and  oppofe  the  power  of  his 
 fpirituaJ  kingdom.  There  may  be  Wit,  and  Learn- 
 ing, and  much  knowledge  of  the  Scriptures  amongft 
 fchofe  that  are  haters  of  the  Lord  Chrift,  and  the 
 Tower  of  god  linefs,  and  corrupters  of  the  worftiipof 
 Cod.  'Tis  the  Spirit  of  humility,  and  obedience,  and 
 laving  faith,  that  teaches  Men  to  eftcem  of  Chrift, 
 and  build  upon  him. 
 
 But  the  vanity  of  thofe  builders  opinion  appears  in 
 this, that  they  are  over  powcr'd  by  the  great  Architect 
 frf  the  Church,  his  pnrpofe  ftands,  notwithftanding 
 their  rejedon  of  Chrift,  he  is  ftill  made  the  head 
 corner  ftone.  They  caft  him  away  by  their  mifcen- 
 fuies  and  reproaches  put  upon  him,  and  by  giving 
 Wm  up  to  be  crucified  ,  and  then  caft  into  the 
 grave,  and  a  ftone  to  be  roll'd  upon  this  Stone,  which 
 they  had  fo  reje<2ed,  that  it  might  appear  no 
 more,  and  fo  thought  rhemfelves  fure  :  But  even 
 from  thence,  did  he  arife^and  became  the  head  of  the 
 torner*    The  difciplcs  themfelvcs  fpake  ( you  know ) 
 
 very 
 
( 2n  ) 
 
 very  doubtfully  of  their  former  hopes>  IVc  btttev% 
 thh  had  been  he,  that  would  have  delivered  lfraely 
 but  he  ccrre&ed  their  midake,  fir  ft  by  his  word) 
 fhewing  them  the  true  method  of  that  great  work, 
 Ought  not  Chrifi  to fufferfirfi  thefe  things  i?  And  fo  enttr 
 into  glorj,  and  then  really,  by  making  hirofelf  known 
 to  them,  rifen  from  the  dead.  When  he  was  from 
 thefe  rcje&ed,  and  lay  lowed, then  was  heneareft  his 
 exaltation,  as  Jofeph  in  the  prifon,  was  neareft  hfs 
 preferment.  And  thus  is  it  with  the  Church  of 
 Chrift  ;  when  'tis  brought  to  the  lowed  defperateft 
 condition3then  is  deliverance  at  hands  it  profpers5and 
 gains  in  the  event,  by  all  the  pra&ices  at  Menagaind 
 rt.  And  as  this  corner  done  was  fitted  to  be  fo, 
 by  the  very  reje&ion*,  even  to  is  ic  with  the  whole 
 bulidrng,  it  rife$  the  higher  the  more  Men  feck  to 
 demolifh  it. 
 
 3.  Their  unhappinefs  that  believe  not  is  exprefsM^ 
 in  the  other  word.  He  is  to  them  a  Jione  of  flum- 
 blings  and  a  rock  of  offence,  becaufe  they  will  not 
 be  faved  by  him,  they  fhall  ftumble,  and  fall,  and 
 be  broken  to  pieces  on  him,  as  it  is  in  £fay,  and  i\\ 
 the  Evangelids :  But  how  is  this  r  is  he  that  came  to 
 fave,  become  a  deftroyer  of  Men,  he  whofe  name  is 
 falvation,  proves  he  deftruiflion  to  any  ?  Not  he  in 
 Hmfclf,  his  primary  and  proper  ufe  is  the  former,  tobe 
 3  foundation  for  fouls  to  btiild^and  red  upon  j  but  they 
 that  in  dead  of  building  upon  him,  will  dumble,  and 
 Fall  on  him,  what  wondcT*beingfo'firm  a  done,though 
 they  be  broken  by  their  fall ,  thus  we  fee  themtfehief 
 of  unbelief,  that  as  other  fins  difable  the  Law,  it  dis- 
 ables the  very  Gofpel  to  fave  us,  and  turns  Hfe  ic 
 felf  into  death  to  us.    And  this  is  the  mifery,  not 
 
 of 
 
(  *94  >■ 
 
 of  $.  few,  but. of  many  in  Ifr&ct,  many-  that  hear  of 
 Chtift,  by.  the  preaching  of  the  Gofpcl,  ftu.il  lament, 
 that  ever  they  heard  xnac  found,  and  (hall  wifh  tq 
 have  Jiv'd  and  dyed  without  it,  finding  fo  great  an 
 acccfjion  to  their  mifery,by  the  neglect  of  io  great 
 fajvarion.  They  are  faid  to  (tumble  at  the  word  5 
 becaufe  the  things  that  are  therein  teftified  concern- 
 ing Chrift, 'they  labour  not  to  underftand  and  prize 
 aright  S  but  either  altogether  (light  them,  and  ac- 
 count them  footifhnefs,  or  mifconceive  them,  and 
 prevert  them. 
 
 The  Jews  ftumbled  at  the  meanefs  of  Chrift's 
 birth,  and  ]ire,  and  the  ignominy  of  his  death,  not 
 judging  of  bim  according  to  the  Scriptures,  and  we 
 in  another  way.  think  we  have  fome  kind  of  belief, 
 that  he  is  the  Saviour  of  the  world,  yet  not  making 
 the  Scripture  the  rule  of  our  thoughts  concerning 
 hrm,  many  of  us  undo  our  felves,  aod  ftumble,  and 
 break  our  necks  upon  this  Rock,miftaking  Chrift,  and 
 the  way  of  believing;  looking  on  him  as  a  Saviour  ac 
 large,  and  judging  that  enough  ;  not  endeavouring 
 to  "make  him  ours,  and  to,  embrace  him  upon  the 
 termes  of  that  New- Covenant,  whereof  he  is 
 Mediator.  .     ' 
 
 Whereunto  alfo  they,  were  appomted.]  Inis  the 
 Apoftle  acldcs  for  the  further  fatis.fe&ion  of  Believers 
 in  this  points  how  'tis  that  fo  many  reject  Chrift 
 and  (tumble  at  him?  Telling  them  plainly,  that  the 
 /ecret;  purpofe  of  God  is  accompliih'd  in  this,  hav- 
 ing c)etermin  d  to  glorify  his.  juftice  on  impenitent 
 Jippers,  as  he  flitws  his  rich  mercy  in  them  that  be- 
 lieve,* Here  jit  were  eafier  co  lead  you  into  a  deep, 
 shan  W  fcad  y°u  f°r^  8£aia>     \  wi^  rather  ftand.  on 
 
 the 
 
,     (  =pO 
 
 the  fhoaf,  and  filehtJy  admire  it,  than  enter  into  it* 
 This  is  certain  that  the  thoughts  of  God  arc  all  no 
 •left  )uft  in  themfcives,  than  deep,  and  unfoundable 
 by  us.  His  jaftice  appears  clear,  in  chat  Mans  dq- 
 ftru&ion  is  alwayes  the  fruit  of  his  own  fin  :  But  to 
 give  caufes  of  Gods  decrees  without  himfelf,  is  nei- 
 ther agreeable  with-  the  primitive  being  of  the  na- 
 ture of  God,  nor  with  the  dodriue  of  the  Scrip- 
 tures >  this  is  fure  that  God  is  not  bound  to  give  us 
 further  account  of  thefe  things,  and  we  are  bound 
 not  to  ask  it,  Let  thefe  two  words  (as  S.  Auftin 
 fayes)  anfwer  all  what  art  thou  0  tnanl  And  0 
 the  depth  ! 
 
 Our  only  fure  way  to  know,  that  our  names  are 
 TiOt  in  that  black  line,  and  to  be  perfwaded,  that  he 
 -hath  chefen  us  to  be  faved  by  his  Son,  is  this^  to  find 
 that  we  have  chofen  him,  and  are  built  on  hina  by 
 faiths  which  is  the  fruit  of  his  love j that  firftchufetfr 
 .us.    And  that  we  may  read  in  olir  efteem  of  him- 
 
 He  is  precious  J  ox  your  honour.  The  difference 
 is  fmall  you  account  hiria  your  glory,  and  your  gain, 
 he  is  nozonly  precious  to  you,  but  preaoUfnefs it 
 felf.  He  is  the  thing  that  you  make  acount  of,  your 
 jewels  that  if  you  keep,  though  you  be  robb'd  of  all 
 befides,  you  know  your  fejves  rich  enough. 
 
 to  you  that  Believe  j  Faith  isabfolutely  neceflary 
 to  make  this  due  Eftimat  of  Ghrift. 
 
 i.  Themoft  excellent  things,  while  their  worth  is 
 undifcern'd,md  unknown,  aifaa  us  not ;  Now  faith  is 
 the  proper  feeing  faculty  of  the  foul,  in  Relation  to 
 Chrtft,that  inward  light  muft  be  infus'd  from  above,to 
 make  Chrift  vifible  to  us  ;  without  it,  though  be  is 
 btauri&l,  yet  m  are  biind,  and  therefore  cannoe 
 
 love 
 
love  liim  for  that  beauty,  but  by  faith  we  are  in- 
 abled  to  fee  him  that  is  fairer  than  the  Children  of 
 Men,  yea,  to  fee  in  him,  the  glory  of  the  only  begot- 
 ten Son  of  God  5  and  then  it  is  not  pofliblc,  but  to 
 account  him  precious,  to  beftow  the  entire  affe&ion 
 hit  our  hearts  upon  him.  And  if  any  fay  to  the  Soul 
 what  is  thy  beloved^  more  than  another >  it  willingly 
 layc-s  hold  on  the  queftion,and  is  glad  of  an  op- 
 portunicy  to  excolJ  him. 
 
 2.  Faith  as  it  is  that  which  difcernes  Chrift,  fo 
 it  alone  appropriates  him,makes  him  our  own.  And 
 thefe  are  the  two  reafons  of  eftceming,  and  affc&ing 
 any  thing  $  its  own  worth,  and  ourinrereft  in  it,  and 
 faith  begets  this  cfteem  of  Chrift  by  both.  1.  Ic 
 diicovers  to  us  his  excellencies,  that  we  could  not 
 fee  before.  2.  It  makes  him  ours,  gives  us  polle- 
 ffion  of  whole  Chrift,  all  that  he  hath,  and  is.  .  As 
 it  is  faith  that  commends  Chrift  fo  much,  and  de- 
 scribes his  comelinefs  in  that  fong,  and  wicha],  that 
 word  is  the  voyce  of  faith,  that  exprefles  propriety, 
 My  WtUbeloved  is  mine,  and  I  am  his,  and  thefe  toge- 
 ther make  him  moft  precious  to  the  foul,  having  once 
 poifeflionof  him,  then  it  looks  upon  all  his  fufrenngs 
 as  endur'd  particularly  for  it,  and  the  benefit  of  them 
 all  as  belonging  coic  fclf ;  lure  it  will  fay,  can  ic  chufe 
 but  account  him  precious  that  f&ffcr'd  fhame,  that  he 
 might  not  be  afhamed  ;  and  fuffered  death  rhac  he 
 might  not  die  ;  chat  took  that  bitter  cup  of  the  fa- 
 ther's wrath,  and  drunk  it  out*  that  he  might  be  free 
 from  it. 
 
 Think  not  that  you  believe?  if  your  heart?  be  not 
 taken  up  with  Chrift,  if  his  love  do  not  poffelTe  your 
 foul,  fo  that  nothing  is  Precious  to  you  in  refpeft 
 
 °f 
 
(  297  ) 
 
 of  him,  if  you  cannot  deipiie,  and  trample  upon  all 
 
 advantages,  that  cither  you  have  or  would  have,  lor 
 Chrift,  "and   count  them   with  the  great   Apoftle 
 lofs  and  dung  in  cowparifen  of  him.     And  if  you  do 
 efteem  him,  labour  for  increafe  of  Faith,   that  you 
 may  efteem  him  more  3  for  as  Faith  growes,  fo  will 
 he  ftill  be  more  precious  toyou.     And  if  you  would 
 have  it  grow,  turn  that  Spiritual  Eye  frequently  to 
 him  that's  the  proper  objeft  of  it  *  for  even  they  that 
 are  Believers  may  poffibly  abate  of  their  love,  and 
 efteem  of  Chrift,  by  fuffering  Faith  to  ly  dead  with- 
 in them  and  not  ufing  it  in  beholding  and  applying 
 of  Chrift/  And  the  World,  or  fome particular  vani- 
 ties, may  infenfibly  creep  in,  and  get  into  the  heart, 
 and  coft  them  much  painesere  they  can  be  thruftout 
 again,  but  when  they  are  daily  reviewing  thofe  ex- 
 cellencies that  are  in  Chrift,  which  firft  perfwaded 
 their  hearts  to  love  him,  and  difcovering  ftill  more, 
 and  more  of  them,  his  Love  will  certainly  grow, 
 and  will  chafe  away  thofe  follies  that  the  World  dotes 
 upon,  as  unworthy  tobe  taken  notice  of. 
 
 Vcrfe  p. 
 
 But  ye  are  a  chofen  Generation,  a  Royal  Priejt- 
 
 hood,  an  holy  Nation,     a  peculiar  People, 
 
 that  ye  fhouldfbew  forth  the  Praifes  of  him 
 
 who  hath  called  you  out  of  dar\nefs  into  his 
 
 marvellous  light. 
 
 T  is  matter  of  very  much  both  confolation,  and 
 inftru&ion  to  Chriftians,   to  know  their  own 
 Eftate,  what  they  are,  as  they  are  Chriftians   This 
 
 P  p  Wfiflte 
 
 1 
 
(  *<?8  ) 
 
 Epifile  is  much  and  often  upon  this  point  for  both 
 thofc  ends,  both,  that  the  refletting  on  their  digni- 
 ties in  Chrift,  may  uphold  them  with  comfort  under 
 fufFering  for  him,  and  may  lead  them  in  doir^D  and 
 walking,  as  becomes  fuch  a  condition.  Here  it  hath 
 been  reprtfented  to  us  by  a  building,  a  Spiritual  Tern 
 pie,  and  by  a  Priefthood  conform  to  it# 
 
 The  former  is  confirm'd,  and  illuftrated  by  tefti- 
 moniesof  Scripture  in  the  preceedingrer/e/,  In  this 
 thelatter,inthefe  word*:  tho 'tis  not  exprefly  cited, 
 yet  'tis  clear,  that  the  Apoftle  here  hath  reference 
 to  Exod.  19.  5,  6.  where  this  dignity  ofPriefthood, 
 together  with  the  other  titles  here  exprefs'd,  is 
 afcrib'd  to  all  the  chofen  People  of  God.  Tis  there 
 a  promife  made  to  the  Nation  ofthe  Jewes?  but  un- 
 der he  condition  of  obedience,  and  therefore  it 
 moft  fitly  here  apply 'd  by  the  ^Apoftle,  to  the  be- 
 lieving Jews,  to  whom  particularly  he  writes. 
 
 Tis  true,  that  the  external  Priefthood  of  the 
 Law,  is  abolifh'd  by  the  coming  of  this  great  high 
 Prieft  5  Jefus  Chrift  being  the  body  of  all  thofe 
 (haddowes:  But  this  promis'd  Dignity  of  Spiritual 
 Priefthood,  is  fo  far  from  being  nulled  by  Chrift, 
 tb&t  it  is  altogether  dependant  on  him,  and  there- 
 fore fails  in  thofe  that  rejeft  Ghrift,  although  they 
 be  of  that  Nation,  to  which  this  Promife  was  made: 
 But  it  holds  good  in  all,  of  all  Nations  that  believe, 
 and  particularly,  fayes  the  Apoftle  'th  verified  in 
 yon.  You  that  are  believing  Jewes*  by  receiving 
 Chrift,  you  receive  withal  this  dignity. 
 
 As  the  Legal  Priefthood  was  remov'd  by  Chrifts  ful- 
 filling  all  that  it  prefigur'd5fb  he  was  rejefted  by  them 
 that  were  at  his  coming  in  poffefiion  of  thatOffice :  a* 
 
 the 
 
(  app  ) 
 
 the  ftanding  of  that  their  Pricfthood  vras  inconfiftent, 
 with  the  revealing  of  Jefas  Chrift ;  Co  they  that  were 
 then  in  ie3  being  ungodly  Men,  their  carnal  minds 
 had  a  kind  of  antipathy  againft  him,  though  they 
 pretended  themfelves  builders  of  the  Church,  and 
 by  their  calling  ought  to  have  been  fo5  yet  they 
 threw  away  the  foundation  ftone  that  God  had  cho- 
 fen,  and  defign'd?  and  in  reje&ing  ir,  manifeft  that 
 they  themfelves  are  reje&ea  of  God  ;  but  on  the 
 contrary,  You  that  have  laid  your  foules  on  Chrift 
 by  believing,  have  this  your  chufing  him  as  a  cei> 
 tain  evidence,  that  God  hath  chofen  you  to  be  his 
 peculiar  People,  yea,  to  be  fo  dignified,  as  to  be  a 
 Kingly  Priefthood  through  Chrift. 
 
 We  have  here  i .  To  Confider  the  eftate  of  ChriftU 
 ans,  in  the  words  that  here  defcribe  it.  2.  Theoppofi- 
 tion  of  it  to  theftate  of  Unbelievers.  3  .The  end  of  it. 
 A  chofcn  Generation ^]  P/al.  24.  The  Pfalmift  there 
 (peaks  firft  of  Gods  univerfal  Soveraignty5then  of  his 
 peculiar  choyce.  The  earth  if  the  Lords.  But  there 
 is  a  feleft  company  appointed  for  this  holy  Moun- 
 tain defcrib'd  and  then  clos'dthus.  This  is  the  gene 
 fation  of  them  that  feek  him.  Thus  Dent.  10. 145  15- 
 So  Exod.  I  p.  5.  Whence  this  is  taken  •  for  all  the 
 Earth  is  mine,  and  that  Nation  which  is  a  figure  of 
 the  Ele&of  all  Nations,  Gods  peculiar,  beyondall 
 others  in  the  World.  As  Men  that  have  great  va- 
 riety of  Poffeffions,  yet  have  ufiially  their  fpecial 
 delight  in  fomeone,  beyond  all  the  reft,  and  chufe 
 to  recide  raoft  in  it,  and  beftowmoft  expenceon  it, 
 to  make  it  pleafant.  Thus  doth  the  Lord  of %  he  whole 
 earth  chufe  out  to  himfelffrom  the  reft  qf  the  World, 
 a  number  that  are  4  chofen  generation* 
 
 Pp  2  Chufing 
 
(  3oo  ) 
 
 Chufinghcre3is  the  work  cfefFe&ual  calling,  or  fe- 
 vering of  Believers  from  the  reft,for  it  fignifies  a  diffe- 
 rence in  their  prefent  eftate,as  the  other  woi  ds  joyned 
 with  it.     But  this  eledbon,  is  altogether  conform  to 
 that  of  Gods  Eternal  Decree,  and  is  no  other,  but 
 the  execution,  or*pcrfoi  mance  of  it,  Gods  framing  of 
 this  his  building,  jjft  according  to  the  idea  of  it, 
 which  Was  in  his  mind,  and  purpofe,  before  all  time. 
 Thed rawing  forth,  and  inverting  of  fuch  into  this 
 Chriftian,  this    Kingly   Priefthood,    whofe  names 
 were  exprefly  written  up  for  it,  in  the  Book  of 
 life. 
 
 Generation"]  This  imports  them  to  be  ofone  race3 
 or  ftock,  as  t lie  Ifraelites  who  were  by  outward  caU 
 ling  the  chofen  of  God,  were  all  the  feed  of  Abraham 
 according  to  the  flefh  :  So  they  that  believe  in  the 
 Lord  Jefus  5  are  Children  of  the  Promife,  and  all 
 of  them  by  their  new  birth,  one  People  or  Generati- 
 on, they  are  ofone  Nation,  belonging  to  the  fame 
 blefTed  Land  of  Promife,  all    Citizens  of  the  new 
 Jeritfalew-)  yea  all  Children  of  the  fame  family  where- 
 of Jefus  Chrift,  the  root  ofjeje,  is  the  ftock,  who 
 is  the  great  King,  and  the  great  high  Prieft,  and 
 thus  they  are  a  Royal  Friefihood,  there  is  no  de- 
 volving of  his  Royalty,  or  priefthood  on  any  other, 
 3sit4s  inhimfelf,  for  his  proper  dignity,  is  Supreme, 
 and  incommunicable,  and  there  is  no  fucceflion  in 
 his  Order,  he  lives  for  ezer,    and  is  Prieji  for  ever. 
 Tfal.  no.  4.  and  King  for  ever  too,  P/S/.45.  6.  but 
 they  1  hat  are  defcended  from  him,  do  derive  from 
 him  by  that  new  original   this  double    dignity,  in 
 that  way  that  they  are  capable  of  it,  to  be  likewife 
 Kings5  and  Priefts?  as  he  is  both.     They  areof  the 
 
 Seed. 
 
(  301  ) 
 
 Seed-Royal,  and  of  the  holy  feed  of  the  Priefthood., 
 in  as  much  as  they  partake  of  a  new  life  from  Chrift  5 
 Firft  there's  his  own  dignity  exprefs'd,  then  his  dig- 
 nifying us,  who  is  himfelf  the  firji  begot  ten  among 
 the  deadD  and  the  Prince  of  the  Kings  of  the  earth. 
 Revel.  1,  5.  andthe^asfollowes,  Verfe  6*  hath  made 
 u*  Kings  and  Prieftsunto  God  the  Father. 
 
 A  Royal  Priefthood']  That  the  Dignity  of  Belie- 
 vers, is  exprefsfd  by  thefe  twotogetber,  by  Frieji- 
 hood  andllojalty,  teaches  us,    the  Worth  and  Ex- 
 cellency of  that  Holy  Funftion  taken  properly,  and 
 foby  analogy,  the  dignity  of  the  Miniftry  of  the 
 Gofpel,   which  God   hith  plac'd  in  his  Church  in 
 Read  of  the  Priefthood  of  the  Law  :  for  therefore 
 doth  this  Title  of  Spiritual  Priefthood  fitly  fignify  a 
 great  Priviledge,  and  Honour,  that  Chriftians  are 
 promoted  to,  and  is  joyn'd  with  that  of  Kings,  be- 
 caufe   the  proper  Office  of  Priefthood  was  fo  Ho- 
 nourable.    Before  it  was  eftablifh'd  in  one  Family, 
 the  chief)  the  firft  born  of  each  Family  had  right  to 
 this,  as  a  fpecial  Honour,-  and  amongft  the  Hea- 
 thensin  feme  places,  their  Princes,  and  greateft  Men, 
 yea,  their  Kings  were  their  Priefts,  and  univerfally 
 the  performing  of  their  Holy  things,  was  an  imploy- 
 ment  of  great  Honour,  and  efteem  amongft  them. 
 Though  humane  ambition  hath  ftrain'd  this  confe- 
 deration too  high,  to  the  favouring,  and  founding 
 of  a  Monarchical  Prelacy  in  the  Chriftian  World, 
 yet  that  abufe  of  it  ought  not  to  prejudge  us   of  this 
 clue  and  juft  confequence  from  ir,  that  the  holy 
 Functions  of  Gods  Houfe  have  very  much  Honour 
 and  Dignity  in  them.  And  the  Apoftle  we  fee  3  Cor. 5. 
 preferr's  the  Miniftry  of  the  Gofpel  to  the  Prieft- 
 
 ho  od 
 
(  302  ) 
 
 hood  of  thtLaw,fo  then  they  miftake  mtich  that  think 
 it  a  difparagement  to  Men  that  havefome  advantage 
 of  Birth,>  or  Wit  more  than  ordinary,  to  beftow 
 them  thus,  and  judge  the  meaneft  Perfons,  and  things 
 good  enough  for  this  high  calling,  fure  this  conceit 
 cannot  have  place,  but  in  an  unholy.  Irreligious 
 mind,  that  hath  either  none,  or  very  mean  thoughts 
 of  God.  If  they  that  are  called  to  this  Holy  Ser- 
 vice, would  themfel ves  confider  this  aright,  it  would 
 not  puff  them  up*  but  humble  them  5  comparing  thvir 
 own  worthlefneft  with  this  great  work,  and  won- 
 der at  Gods  difpenfation,  that  fhould  have  honour  d 
 themfo  Eph.  3,  8.  So  the  more  a  Man  rightly  extols 
 this  his  Galling,  the  more  he  humbles  himlclf  tinder 
 the  weight  of  it,  and  would  make  them  very  care- 
 ful to  walk  more  like  it  in  eminency  of  holinefs,  for 
 in  that  confifts  the  true  dignity  of  it. 
 
 There  is  no  doubt  that  this  Kingly  Priefthood  is 
 the  common  Dignity  of  all  Believers,  thk  honour 
 have  all  the  Saints^  they  are  Kings,  have  viftory, 
 and  Dominion  given  them  over  the  powers  of  dark- 
 nefs,  and  the  lufts  of  their  own  hearts,  that  held 
 them  captive,  and  domineer  d  over  them  before. 
 Bafe  flavilh  lufts,  not  born  to  command,  yet  are  the 
 hard  taskmafters  of  unrenewed  minds,  and  there  is 
 no  true  fubduiug  them>  but  by  the  power,  and  fpu 
 yit  of  Chrift  *  thay  may  be  quiet  for  a  while  in  a  Na- 
 tural Man,  but  they  are  but  then  afleep,  as  foon 
 as  they  awakeagain5  they  return  to  hurry,  and  drive 
 bim  with  their  wonted  violence.  Now  this  is  the 
 benefit  of  receiving  the  Kingdom  ofChrift  into  a 
 Mans  heartj  that  it  makes  him  a  Kiug  himfelf^  all 
 theSubieftsQf  Chrift  arc  Kings;  not  pnjy  In  regard 
 
 of 
 
(  3°3  ) 
 
 of  that  pure  Crown  of  Glory  they  hope  for  *  and 
 (hall  certainly  attain  :  bat  in  theprefent,  they  have 
 a  Kingdom5  that  is  the  pledge  of  that  other,  over- 
 coming the  World,  and  Satan,  and  themfelves3  by 
 the  povver  of  Faith.  Mens  bona  regnunsfojfidety  'tis 
 true>  but  there  h  no  mind  truly  good,  but  that 
 wherein  Chrift  dwells.  There  is  not  any  kind  of 
 Spirit  in  the  World  Noble,  like  that  Spirit  that  is  in 
 a  Chriftian,  the  very  Spirit  of  Jefus  Chrift  that  great 
 King,  the  jpirit  of glory \  as  our  Apoftle  calls  it  infr* 
 c.  4.  This  is  a  fure  way  to  enoble  the  bafeft,  and 
 pooreft  amongft  us,  this  Royalty  takes  away  all  at- 
 tendors,  nothing  of  all  that  is  paft  to  be  laid  to 
 our  charge,  or  to  difhonour  us. 
 
 They  are  not  (hut  out  from  God,  as  before  i 
 But  being  in  Chrift  are  brought  neer  unto  him,  and 
 have  free  accefs  to  the  Throne  of  his  grace,  Heb #io. 
 They  refemble  in  their  Spiritual  eftate  the  legal 
 Priefthood  very  deafly.  li  la  their  Confecration. 
 2#  In  their  fervice,  and  3.  In  their  Laws  of  living. 
 
 1.  They  were  wafh'd  5  therefore  this  cxprefs'd 
 Revel.  1.  5  ♦  He  hath  tvafot  uf  in  hfc  Bloody  and  then 
 followes,  made  us  Kings  and  Priejis.  There  were 
 no  coming  near  unto  God  in  his  holy  Services  as  his 
 priefts,  unleft  we  were  cleaned  from  the  guiltineft 
 and  pollution  of  our  fins.  This  that  pure  and  purg- 
 ing Blood  doth,  and  it  alone,  no  other  Laver  can 
 do  it,  no  water,  but  that  fountain  opened  for  fin, 
 and  for  uncleannefs.  No  blood,  none  of  all  that 
 blood  of  Legal  Sacrifices,  Heb.  9.  but  only  the  Blocd 
 of  that  fpotlefs  Lamb*  that  ta(es  an>aj  the  (ins  of  the 
 World.  So  with  this,  we  have  that  other  Ceremo- 
 any  of  the  Priefts  Cotlfecration?  which  was  by  Sa- 
 crifice 
 
(  3°4  ) 
 
 orifice,  as  well  as  by  walhing,  for  he  at  once  offer 'd 
 up  himfelf*  as  our  Sacrifice,  and  let  out  his  blood 
 for  our  wafhing,  and  with  good  reafon,  is  thatpre- 
 fix'd  there  Revel,  i.  5.  He  hath  loved  us^  and  then 
 it  followes,  waj/oed  u*  in  his  bloody  that  precious 
 ftream  of  his  heart  blood,  for  our  wafhing,  told  clear- 
 Jy,  that  it  was  a  heart  full  of unfpeakable  Love  that 
 was  the  fource  of  it.  3.  There  is  anointing,  Namely, 
 The  graces  of  the  Spirit^  confer'd  upon  Believers, 
 flowing  untothem  from  Chrift  :  For 'tfcofhisfnU 
 nefs^  thatweallreceive)  gr ac e  •> fir  grace ^awd  the  Apo- 
 ftle  St.  TrfK/fayes  2  Cor.  i,  2  I,  that  we  areejlablijfrd, 
 and  anointed  in  chrift-)  it  was  poured  on  him,  asour 
 head5  and  runs  down  from  him  unto  us.  He  chrifi 
 and  we  chrijiians^  as  partakers  of  his  anointing. 
 The  confecrating  Oyl  of  the  Priefts,  was  made  of  the 
 richeft  Oyntments,  and  Spices^to  (hew  the  pteciouf* 
 nefs  of  the  graces  ofGods  Spirit,  that  are  beftow'd 
 on  thofe  Spiritual  Priefts,  and  as  that  holy  Oyl  was 
 not  for  common  ufe,  nOr  for  any  other  Perfons  to 
 be  anointed  withal,  fave  the  Priefts  only  5  foisthe 
 Spirit  of  grace,  a  peculiar  gift  of  Believers*  others 
 might  have  coftly  oyntments  amongft  the  Jewes, 
 but  none  of  that  fame  fort  with  the  Confecration- 
 Oyl.  Natural  Men  may  have  very  great  gifts  of 
 Judgment  and  Learning,  and  eloquence,  and  Moral 
 Vertues;  but  they  have  none  of  this  precious  Oyl, 
 Namely,  the  fpirit  of  Chrift  communicated  to  them. 
 No5  all  their  endowments,  are  but  common  and  pro- 
 fane, that  Holy  Oyl  fignifiedparticularly)  Eminen- 
 cy  of  light,  and  knowledge  in  the  Priefts  3  therefore 
 in  Chriftians  there  mufc  be  light,  they  that  are  groily 
 ignoranc  of  Spiritual  thuig$>  are  (fare)  not  of  this 
 
 order. 
 
C  30O 
 
 order  ,  this  anointing  is  (aid  to  teach  us  all  things , 
 I.  John.  2.  27.  Thac  holy  Oyl  was  of  a  moft  fra- 
 grant (vvect  fmell,  by  reafon  of  its  precious  compo- 
 sition* but  much  more  fweet  is  the  fmell  of  that 
 Spirit,  wherewith  believers  are  anointed,  thofe  feverai 
 odoriferous  graces,  thac  are  the  ingredients  of  their 
 anointing  oyl,  that  heavenly  mindednefs,  and  meek- 
 nefs,  and  patience,  and  humility,  and  the  reft,  that 
 diffufe  a  pleafing  fenc  into  the  places,  and  focieties 
 where  they  come;  their  words,  a&ions,  and  their  de- 
 portment fmelling fwcet  of  them.  4.  Their  garments 
 wherein  they  were  inaugurate,  and  were  afcer  to 
 wear  in  their  fervices,  were  outfhin'd  by  that  purity, 
 and  holinefs5  wherewith  all  the  Saints  are  adorn'd i 
 But  more  by  thac  imputed  righteaufnefs  of  Chrift3 
 thofe  pure  Robes,  that  are  put  upon  them,  where- 
 in chey  appear  before  the  Lord,  and  are  accept- 
 able in  his  fight,  thefe  Priefts  are  indeed  cloath'd 
 with  righteoufnefi)  according  to  thac  of  the    Pfal- 
 
 mill  Pfi.  132.  9. 
 
 5.  They  were  to  have  the  offerings  put  into  their 
 hands  5  from  thence,  filling  of  the  hand,  fignifies 
 confecrating  to  the  Prieftood,  and  this  doth  Jefus 
 Chrift,  that  is  the  Confecrator  of  thefe  Priefts,  he 
 puts  into  their  hands  by  his  fpirit  thefe  offerings, 
 they  are  to  prefent  unto  God.  He  furnifhes  them 
 with  prayers,  and  praifes,  and  all  ether  oblations^ 
 that  arc  to  be  offer  a  by  them,  he  gives  them  them- 
 felves,  that  they  are  to  offer  2  living  facrifice  i 
 refcuing  them  from  the  ufurp'd  poffeffion  of  Satan 
 
 and  fin. 
 
 ily  Let  us  Confider,  their  fervices  which  were 
 divas  \  to  name  the  *hief  t    Jhey  had  charge  of  the 
 
 '  Q^q  Units 
 
C  306  ) 
 
 Sandtuary,  and  the  veffels  of  it,  and  the  lights,  and 
 were  to  keep  the  Lamps  burnings. 
 
 Thcttiearc  of  every  Chritiian,  is  made  a  Temple  to 
 tie  holy  Ghoft,  and  he  him  felt*  as  a  pricrt  confecrat- 
 ctt  unto  God,  is  to  keep  it  diligently,  and  the  furni- 
 ture of  divine  grace  in  it,  to  have  the  light  of  Spirit- 
 ual knowledge  with  in  him,  and  co  nourifh  it  by 
 drawing  continually  new  fuppliesfrom  Jefus  Chrift. 
 >(jhd  They  were  to  blefs  the  People,  and  trucly 'tis 
 this  Spiritual  Pricfthood,  the  Ele3ythat  procure  ble- 
 fings  upon  the  reft  of  the  world,  and  particularly  on 
 the  places  where  they  live  ^  they  are  daily  to  offer  the 
 incenfe  of  prayer,  and  other  Spiritual  facrifices  unto 
 God,  as  the  Apoltle  expreffeth  ihfipr»  Vcrft.  5. 
 Not  to  negleft  thofe  holy  excrcifes  together,  and 
 apart.  And  as  the  Priefts  offcr'd  not  only  for  chem- 
 fclvesS  but  for  the  People  ;  thus  Christians,  are  to 
 extend  their  prayers,  and  to  iiitreat  the  bleffings  of 
 God,,  for  others,  cfpecially  for  the  publick  cftatc  of 
 the  Church.  As  the  Lords  Priefts  they  are  to  offer 
 up  thofe  Praifcs  to  God,  thac  are  his  due  from  the 
 other  creatures  which  praife  him  indeed,  yet  cannot 
 do  it  afcer  that  manner,  as  thefe  Priefts  do-  There- 
 fore arc  they  to  offer  as  it  were  their  Sacrifices  for 
 them,  as  the  Priefts  did  for  the  People,  and  becaufe 
 the  mod  of  Men  neglect  to  dothis3  and  cannot  doit 
 indeed,  bv-caufe  they  are  unholy,  and  not  of  this 
 •  Priefthood  5  therefore  fhould  they  be  fo  much  the 
 more  careful  of  h>  and  diligent  In  it*  How  few  of 
 tl/.  ft  that  the  Heavens  calls  to  by  their  light  and  re- 
 volution that  they  enjoy,  do  offer  that  Sacrifice  which 
 b^e  uT.es,  for  this  acknowledging  the  glory  of  God 
 ieh  ihejr  dtd-trs.    Tl 6  therefore  is?  as  it  were,  put 
 
 into 
 
(  3°7  ) 
 
 into  the  hands  of  thtfe  Priefts,  namely,  the  God- 
 ly, to  do. 
 
 3ty.  Let  us  Confider  their  courfe  of  life.  Wefhall 
 find  ruks  given  to  the  Legal  Priefts,  ftri&cr  than  to 
 others  5  of  avoiding  legal  pollutions^  &cm  And  from 
 thefe  this  Spiritual  Pricfthood  rauft  learn  an  exacl: 
 holy  convention  ,  keeping  themfclvts  from  the 
 pollutions  of  the  world,  as  here  it  follows,  a  holy 
 Nation,  and  that  of  nectflicy,   if  a  Prieftood,  thin 
 
 holy. 
 
 Purchas'd  indeed  to  be  a  peculiar  trcaftire  to 
 God, as  Exod.  19. 5. at  a  very  high  rate.  He  f pared 
 not  his  only  Son,  nor  fparcd  the  Son  himfelf  ^  fo  that 
 thefe  Priefts  ought  to  be  the  Lords  peculiar  poriton: 
 All  believers  are  his  Clergy  y  and  as  they  are  his  por- 
 tion fo  he  is  theirs :  The  priefts  had  no  affign'd  Inhe- 
 ritance amongft  their  Brethren,  and  the  rcafon  is 
 added,  for  the  Lord  is  their  portion',  and  truely  fo 
 they  needed  not  envy  any  of  the  reft,  they  had  the 
 choyceft  of  all,  the  Lord  of  all.  Whacfoever  a 
 jChrillian  pofleltes  in  the  world,  yet  being  of  this 
 Spiritual  Priefthood,  he  is  as  if  he  poffeiVd  it  r.or, 
 lays  little  account  on't :  That  which  his  mind  is  feton, 
 is,  how  he  may  enjoy  God,  and  find  clear  aifurancc 
 that  he  hath  him  for  his  portion.  c  n 
 
 Tis  not  fo  mean  a  thing,  to  be  a  Cbriftian,  us  we 
 think,  'tis  a  Holy,  an  Honourable,  a  Happy  eftitc  ; 
 lew  of  us  can  cfteem  it,  or  do  labour  to  find  it  fc$ 
 No,  we  know  not  thefe  things,  our  hearts  are  not 
 on  them  ,  to  make  this  dignity  and  happinefs  fare 
 unto  our  fouls.  Where  is  that  true  greatnefs  of 
 mind)  and  holinefs  to  be  found,  that  becomes  thofe, 
 that  arc  King*,  and  Trkjis  unto  God  ?  That  contempt 
 Qj\  z  of 
 
(  1°*  \ 
 
 of  earthly  things,  and  minding  of  Heaven  that  fhould 
 be  in  fuch  ?  But  fure,as  many  as  find  themfclvcs  indeed 
 partakers  of  thefe  dignities,  will  (ludy  to  live  conform 
 to  them,  and  will  not  fail  to  love  that  Lord  Jefus, 
 that  hath  purchas'd  all  this  for  thcm,and  exalted  them 
 to  ir,  humbled  himfelf  to  exalt  them. 
 
 We  bed  difcern,  and  arc  moft  fcr.fible  of  the  evils 
 and  good  of  things,  by  comparifon.  In  outward 
 condition  how  many  be  there,  that  arc  vexing  them- 
 felves  withcauflefsmurmurings,  and  difcontents,that 
 if  they  would  look  upon  the  many  in  the  world  that 
 are  in  a  far  meaner  condition  than  they,  ic  would  cure 
 rhat  cvil,and  make  them  not  only  content,  but  chear- 
 iull  and  thankfull :  But  the  difference  here  exprefs'd  is 
 far  greater,  and  more  confiderable,  than  any  can  be  ire 
 outward  things.  Though  the  eftate  of  a  Cbriftian 
 is  very  excellent,  and  precious,  and  rightly  valuec} 
 hath  enough  in  it  felf  to  commend  ir,  ycc  it  doth,  and 
 ought  toraifeour  eftecmof  it  the  higher,  when  we 
 compare  it,  both  with  the  mifery  of  our  former 
 condition,  and  the  continuing  mifery  of  thofe  that 
 abide  (till,  and  are  left  to  perifh  in  thatwofull  eftate. 
 We  have  here  both  [thefe  parallels.  The  hap- 
 pinefs  and  dignity  to  which  they  are  chofen?  and 
 callcd,is  oppos'd  to  the  reje&ion,  and  mifery  of  then) 
 that  continue  unbelievers,  and  rejccSers  of  Chrift. 
 
 Not  only  Naturall  Men  ;  but  even  they  that  havq 
 a  fpiritual  life  in  them,  yet  when  they  forget  them- 
 selves, are  fubjedt  to  look  upon  the  things"  that  are 
 before  them  with  a  natural  eye,  and  to  think  hard- 
 ly, or  at  lead  doubtfully  concerning  Gods  difpe/i- 
 fationj  Beholding  the  flourifhing,  and  profperitics 
 of  the  ungodly  together  with  their  own  fufferings, 
 
 and 
 
(  3°9  ) 
 and    diftreffcs,  thus  Tfa.  73.  &c.    But  when  they 
 turn  the  other  fide  of  the  Medal,  and  view  them 
 with  a  right  eye,  and  by  a  true  light,  they  are  no 
 longer  abus'd  wich  thofe  appearances,  When  they 
 coniider  unbelievers,  as  ftrangers,  yea  enemies  co 
 God,  and  flaves  to  S&tan,  held  faft  in  the  chains  of 
 their  own  impenitency,  and  unbelief,  and  by  thofe 
 bound  over  to  eternal  death,  and  then  fee  themfelves 
 calfd  to  the  liberties,  and  dignities  of  the  Sons  of 
 God,  partakers  of  the  honour  of  the  only  begotten 
 Sons, on  whom  they  have  believed  ,  made  by  him 
 Kwgfy  and  Priejts  unto  God  the  father  :  then  fare 
 they  have  other  thoughts,  it  makes  them  no  more 
 envy,  but  pity  the  ungodly,  and  account  all  their 
 pomp,  and  all  their  pofleffions,  what  it  is  indeed,  no 
 other,  but  a  glittering  mifery,  and  themfelves  happy 
 in  all  eftates   to  fay  with  David.  The  lines  have  fallen 
 $0  me  in  a  pfeafant  place,  J  have  a  goodly  heritage. 
 Makes  them  digeft  all  their  fufferings,  and  difgracea 
 with  patience,  yea  with  joy;  and  think  more  of  prai- 
 firig5  than  complaining,  of  (hewing  forth  his  honour, 
 who  hath  fo  honoured  them,  efpccially  confidering 
 the  freenefs  of  his  grace,  that  it  was  that  alone  made 
 the  difference,  calling  them  altogether  undeferved- 
 ly   from  that  fame  darknefs,  and  mifery  in  which 
 unbelievers  are  defervedly  left. 
 
 Now  the  third  thing  here  to  be  fpoken  to,  is  the 
 end  of  their  calling,  tofherv  hfspraifey  &c>  And  the 
 more  to  prize  the  reafonablenefs  of  that  their  hap- 
 py eftare,  to  which  God  hath  exalted  them,  it  is  ex* 
 prefsd  in  other  termes,  which  therefore  we  will 
 firft  confider,  and  then  the  end. 
 
 To  magnifie  the  grace  of  God  flic  more*  weliavc 
 
 her? 
 
(   3io  ) 
 
 here  r.  Both  the  cermtsof  this  motion,  or  ch| 
 from  whence,  and  to  what  it  is.   2.     The  principle 
 of  it,  the  calling  of  God. 
 
 from  darknep.  There  is  nothing  more  ufnaj  nor 
 irxly  in  divine,  but  iniumane  writings,  than  to  bor- 
 row outward  fenfiblc  things,  to  cxpreirc  things  hub 
 Icflual;  and  amongft  fuch  exprtflions*  there  is  none 
 more  frequent,  than  that  of  Light  and  durkpefs, 
 uansfcr'd,  to  figr.ifie  the  good,  and  evi!  eflace  of 
 Man,  as  fomctitnts  for  his  outward  profpericy,  or 
 adverfuy,  but  cfpecially  for  things  proper  to  J. is 
 mind,  tiie  mind  is  called  Light  becau/c  the  Seat  of 
 Truth,  and  Truth  is  moft  fitly  called  Light  being  the 
 thief  beauty,  and  orrament  of  the  rational  wor]d3  as 
 Light  is  of  the  vifible,  And  as  the  Light,  b.  caute  of 
 that  its  beauty  is  a  thing  very  refreshings  and  com- 
 fortable 10  them  that  behold  it>  as  Salomon  i^yc? 
 v/*r  a,  pleafiT2t  lht*g  to  fee  the  fun.  So  is  Truth,  a 
 moft  delightful!  thtag  to  the  foul  that  lightly  ap- 
 prehends it. 
 
 This  may  hcly  us,  to  concave  of  the  Spiritual 
 icnfe,  in  which  it  is  here  taken.  The  efiate  of 
 Loft  Mankind,  is  indeed  nothing  3  bur  darknefsa 
 being  deftitute.  of  all  Spiritiulf  truth,  and  com- 
 fort ,  and  tending  to  utter  and  evcriaftmg  dark- 
 nefs. 
 
 And  it  is  foy  becaufe  by  fin  the  foul  is  feparatc 
 from  God,  who  is  the  firft  and  higheft  Ji^ht^  thax 
 primitive  truth,  as  he  is  light  in  himfelf,  As  the  A- 
 "pofHe  S.  John  tells  us,  God  is  light,  and  in  him 
 there  is  no  darknefs  at  all  5  exprefling  the  exceH- 
 ency^  and  purity  of  his  nature,  fo  he  is  figfac  relati- 
 vely to  the  foul  of  M«n,  Tfii  iy.  the  Lord  is  my 
 M^h\  fayes:  Davta*  And 
 
(3rt) 
 
 And  the  foul  being  made  cdpable  of  divine  light, 
 cannot  be  happy  vvirhout  k>  give  ic  what  other  light 
 you  will*  ftill  us  in  darknefs,  fo  long  as  'tis  without 
 God3  being  the  peculiar  light,  and  life  of  the  foul* 
 And  as  truth  is  united  with  the  foul  in  apprehend- 
 ing it,  and  light  with  the  vifive  faculty,  fo,  that  the 
 foul  may  have  God  as  its  light,  it  muft  of  neceflity 
 be  in  union  with  God,  Now  fin  hath  broke  thas 
 union,  and  fo  cut -off  the  fouljrom  its  light,  and 
 iroplung'd  it  into  fpirituai  darknefs. 
 
 Hence  all  that  confufion,and  difordcr  in  the  foul, 
 which  is  ever  the  companion  of  darknefs  Toha 
 Viihohn'i  as  at  fir  ft,  when  darknefs  was  on  the  face 
 of  the  deep:  Being  ignorant  of  God,  and  of  our  felves, 
 it  followcs  that  we  love  not  God  }  becaufe  we  know 
 bim  not,  yea  (  though  we  think  it  a  hard  word  )  we 
 afre  haters  of  God3  for  not  enly  doth  our  darknefs 
 import  Ignorance  of  him3  but  an  enmity  Aiohia^ 
 becaufe  he  is"  light  and  we  atedarkn£fs.  Arid  being 
 ignorant  of  oiirfelve?,  not  feeing/our  own  VilenefsV 
 becaufe  we  are  in  the  dark,  we  arepleas'd  with  our 
 felves,  and  having  left  God,  do  love  our  felves  ih 
 ftead  of  God.  HeUce  are  all  the  wickedneffts  of 
 our  hearts,  and  lives?  which  are  no  other  but  in 
 place  of  obeying,  and  pleafing  God,  a  continual 
 Sacrificing  to  thofe  Gilinlim,  thofe  bafe  dunghill 
 Gods,  our  own  lufts.  For  this  the  Apoftle  gives, 
 as  the  root  of  all  thofe  evils  2  Tim.  3.  2.  covetous, 
 b$a  fieri  &c,  Becaufe  in  the  firft  place,  lovers  cf 
 themfelves,  therefore  proud.  &o  And  lovers  of 
 pkafitrcs  more  than  of  God  5  and  this  felf-Jove  can- 
 not fnbfift  without  grofs  ignorance,  minds  fo  'dark- 
 ncd,  that  we  cannot  wkhai  fee  what  vve  are  :    For 
 
(  312  ) 
 
 if  we  did,  it  were  not  poffible,  but  we  would  be 
 far  of  another  mind,  very  far  out  of  loving,  and 
 liking  with  our  felves.  Thus  our  fouls  being  filled 
 wich  darknefs,  are  likewife  full  of  uncleancfs ;  as 
 that  goes  along  too  with  darknefs3  they  are  not  only 
 dark  as  dungeons,  but  withall  filthy  as  they  ufc 
 to  be,  fo  Eph.  4,  1 8.  under/landings  dar^ned^  alie* 
 nated  from the  life  of  God4  And  therefore  Ver,  19. 
 give  themfelves  over  unto  Ujcivioufneff,  to  worl^  all 
 uncleanefs  with  greedinefs.  They  have  no  light  of 
 folid  comfort.  Our  great  comfort  here  is  not  in 
 any  thing  prcfent  S  but  in  hope  now  being  without 
 Chrifh  and  without  God%  we  aye  without  hope 
 Eph.     2.   12. 
 
 And  as  the  eftate  from  whence  we  are  called  by 
 grace?  is  worthily  called  Darknefs,  fo  that  to  which 
 it  calls  us  deferves  as  well  the  name  of  Light.  As 
 Chrift  Ijjkcwife,  that  came  to  work  our  deliverance, 
 is  frequently  fo  call'd  in  Scripture  Jo.  t.  &c.  Noc 
 only  in  Kgard  of  his  own  nature,  being  God  equal 
 with  the  father,  and  therefore  light,  as  he  is  God  of 
 God'%  and  therefore  Light  of  light  .  But  relating  to 
 Men  John.  1.  4.  that  life  was  the  light  of  Men.  as 
 he  is  filled  the  wordy  and  the  wifdom  of  the  father y 
 not  only  in  regard  of  his  own  knowledge  5  but  as 
 revealing  him  unto  us  John,  1.  18.  f  Cor,  1.  24. 
 Compared  with  Vet.  30.  And  filled  by  AiaUchy 
 the  fun  of  righteoufnefs.  Now  the  fun,  is  not  only 
 a  Luminous  body,  but  a  Luminary  giving  light  unto 
 the  wQ$d,  pw<   i« 
 
 lie  is  our  light,  oppos'd  to  all  kind  of  darknefs : 
 to  the  dark  fhaddow's  of  the  ceremonial  Law*  which 
 poffibly  is  here  meaiK,  as  a  part  of  that  darknefs, 
 
 from 
 
from  which  the  Apottle  Writes  that  thefe  Jews  were 
 delivered  alio  by  che  knowledge  of  Chrift  :  When  he 
 came,* Ae  day  brok?*  and  the  Jfjaddowes  flew  away :  To 
 the  darknek.  likewife  of  the  Gentiles  fuperftitions3and 
 Idolatries  •  therefore  thefe  two  are  joyned  by  old 
 Simeon*  a  light  to  lighten  the  Gentiles  ^  and  the  glory 
 of  hh  People  ifrael. 
 
 And  to  all  that  believe  of  both,  he  is  Light  oppos'd 
 to  the  Ignorance,  and  (Lvery,  and  mifery  of  their 
 natural  eftare,  teaching  them  by  his  Spirit,  the  things 
 of  God*  and  reuniting  them  with  God,  who  is  the 
 light  of  the  Soul.  I  am  fayes  he*  the  light  of  the 
 World,  he  thatfollomes  mefhallnot  xpall^  in  darkpefu 
 And  it  is  that  myfterious  Union  of  the  Soul  with 
 God  in  Chrift  (which  a  Natural  Man  fo  little  under- 
 ftaudsjtbat  is  thecaufe  of  all  that  Spiritual  Light  of 
 Grace,  that  a  Believer  does  enjoy. 
 
 Norighu  knowledge  of  God  to  Man,  once  fallen 
 frdrmt,but  in  his  Son,  no  corofoft in  beholding  God, 
 but  through  him*  Nothing  but  juft  anger  and  wrath 
 ro  be  feen  in  Gods  lookes,  but  through  him,  in  whom 
 he  if  well  pleafed..  The  Golpel  (hews  ris  the  Light 
 of  the  knowledge  of  God.  2  Cor.  4. 6.  but  'tis  in  tht 
 face  of  Jefa  chriji ;  therefore  the  Kingdom  oflightr 
 pppos'd  to  that  of  Darknefs,  Col.  1,  is  cajled  the 
 Kingdom  of  his  dear  Son*  or  the  Son  of  his  Love+ 
 
 There  is  a  Spirit  of  Light*  and  Knowledge  fiowes 
 from  Jefu*  Chrift  into  thef  Souls  of  Believers,  that 
 acquaint*  themwith  the  My  fteries  of  the  Kingdom  of 
 God,  which  cannot  other  wife  be  known.  And this. 
 Spirit  ot  Knowledge  b  withal  a-  Spirit  of  Holinc% 
 for  Purity,,  and  Holinefs  is  likewife  fignifir-d  by  this 
 Light.  5  hercmov'd  chat  huge  dark  body  pf^n?that 
 
,C  3»4  ) 
 
 was  betwixt  us,   and  the  Father,  and  eclips'd  hitn 
 frum  us  •   the  light  of  his  countenance  fanCtifieth  by 
 truth  5  'tis  a  light  that  hath  heat  with  it,    and  hath 
 influence  upon  the  affections,  warmes  them  towards 
 God,   and  divine  things,   this  darknefs  here  is  in- 
 deed the  fhadow  of  death  5  and   fo  they  that  are 
 without  Chrift,  till  he  vifit  them,  are  faid  to  (it  in 
 darktiefs)  andinthejhadowofdeath.     So  this  Light 
 is  Life,  Joh.  1.4-  Doth  enlighten,  and  enliven,  be- 
 gets new  aftions,  and  motions  in  the  Soul,  the  right 
 notion  that  he  hath  of  things  as  they  are,  work  upon 
 him,  and  ftir  him  accordingly,  difcovers  a  man  to 
 ■himfeif,  and  lets  him  fee  his  own  Natuial  filthineft, 
 and  mak^s  him  loath  himfeif,  and  fly  from  hiniftlf, 
 run  out  of  himfeif.     And  the  excellency  he  fets  in 
 Cod*  and  his  Son  Jefus  Chrift  by  this  new  Light, 
 enflames  his  heart  with  their  Love,  takes  him  up 
 with  estimation  of  the  Lord  Jefus,  and  makes  the 
 World,  and  all  things  in  it,  that  he  efteemed  be- 
 fore, bafe,  and  mean  in  his  eyes- 
 Then   from  this  Light  arifes  Spiritual  Joy,  and 
 Comfort,  fo  Light  fignifies  frequently,  as  in  that  of 
 the  Vfdmifi,  the  latter  claqfe  expounds  the  former* 
 Light  is  fowenfor  the  Rrghteo'uf^and  )oyfir  the  upright 
 in  heart.     As  this  Kingdom  ofGvdsdearS**,  that  is, 
 this  Kingdom  of  Light y  hath righteoufnefs in  it}  fo 
 it  hath  Peace  and  'joy  in  the  Holy  Ghoji,    Romm  14. 
 Tis  a  falfe  prejudice  the  World  hath  taken  up  againlt 
 Religion,  that  'tis  a fowr  Mclancholly  thing*  There 
 is  no  truly  Lightfome,  and  Comfortable  life  but  it. 
 All  others,  have  what  they  will,  they  live  in  dark- 
 nefs,    a  id  is  not  that  truly  fad,   and  comfort  Jefs? 
 Would  yois  think  it  a  pleafantlife,  though  you  had 
 
 fine 
 
fine  Cloathes,    and  good  Diet;    but  never  fee  the  I 
 Suns  and  were  ftill  kept  in  a  Dungeon  with  them? 
 thus  are  they  that  live  in  Worldly  Honour  and  Plen- 
 ty )   but  ffttt  without  God   they  are  in  continual 
 darknefs  with  all  their  injoyments. 
 
 It  is  true,  the  light  of  Believers  is  not  here  per-' 
 fe&}  and. therefore  their  joy  is  not  perfeft  neither: 
 fometimes  over  clouded,  but  the  comfort  is  this, 
 that  it  is  an  everlafting  light,  it  (hall  never  go  out  in 
 darknefs,  as  is  fakl  in  Job  of  the  light  of  the  Wicked? 
 and  it  (hall  within  a  while  be  perfected.  There  is  a 
 bright  morning  without  a  Cloud,  that  (hall  arife* 
 The  Saints  have  not  only  tight  to  lead  them  in  their 
 journey,  but  much  purer  Light  at  home,  an  Inheri- 
 tance in  Light y  Colof.  i.  The  Land  where  their 
 Inheritance  lyeth,  is  full  of  Light,  and  their  Inhe- 
 ritance1 it  felf  is  light:  For  the  Vifion  of  Gdd 
 For  ev^r  h  that  Inheritance,  that  City  hath  no  need 
 of  the  Sun,  nor  of  the  Moon  to  thine  in  it,  for  the 
 glory  of  the  Lord  doth  lighten  it,  and  the  Lamb  is  the 
 light  thereof.  As  we  faid  that  increated  Light  is 
 the  happinefs  of  the  SouL  the  beginnings  of  it  are 
 our  begun  happinefs,  they  are  beams  of  it  fent  from 
 above,  to  lead  m  to  the  Fountain  and  falnefs  of  it. 
 nithxhee  (fayes  David)  if  the  Fountain  of  Life?  and 
 in  thy  Light  foall  we  fee  light. 
 
 There  are  two  things  fpoken  of  this  Light,  to 
 commend  it,  Uk  Marvellous  Light  3  that  it  is  after  a 
 peculiar  manner  Gods\  and  then  that  is  is  Marvellous. 
 All  light  is  from  him,  the  light  of  fenfe,  and  that' of 
 reafon  •  therefore  he  is  called  the  Father  of  Lights: 
 but  this  Light  of  Grace  is  after  a  peculiar  manner 
 his,  being  a  light  above  the  reach  of  Nature,  in.- 
 
 R  r  2  fus'd 
 
c  m > 
 
 fuo'd  into  the  Soul,  iu  as  (upernatural  way.    The 
 light  oftheEltft  World,  where  Godfpecially  and 
 gracioufly  recides.     Natural  Men  may  know  very 
 much,  in  natural  things,  and  it  may  be  in  fuperna- 
 tural  things,   after  a  natural  manner.     They  maybe 
 Full  of  School-Divinity,  pnd  abletodifcourfeofGod, 
 and  his  Son  ChriuV    and  the  Myftery  of  Redemp- 
 tion, &c.     and  yet  want  this  peculiar   light,  by 
 which  Chrift  is  known  to  Believers,  they  may  fpeak 
 of  him  j  but  'tis  in  the  dark,    they  fee  him  not,   and 
 therefore  they  love  him  not,  the  light  they  have,  is 
 as  the  light  of  fbme  things  that  fhine  only  in  the 
 night,  a  cold  Glow-worm-light  that  hath  no  heat 
 with  it  at  all. 
 
 Whereas  a  Soul,  that  hath  fomeofHts  Light,  Gods 
 peculiar  Light  communicated  to  it,  (hes  Jefus  Chrifti 
 and  loves,  and  delights  in  Him,  and  walks  with  Him  i 
 A  little  of  this  light  is  worth  a  great  deal,  yea5  more 
 worth  than  all  that  other  common,  fpeculative,  and 
 difcourfiog  knowledge,  that  the  greateft  Doftors  cad 
 attain  unto,  'tis  of  a  more  excellent  kind,an^l  original, 
 'tis  fromHea  ven,and  ye  know  that  onebeam  ofthe  Sun 
 5s  more  worth  than  the  light  often  thoufand  Torches 
 together  ;  'tis  a  pure  undecayjng  Heavenly  light, 
 whereas  the  other  is,  grofs,  and  earthly  ("be  it  never 
 fo  great^)  and  lafts  but  a  while.  Let  us  not  there- 
 fore think  it  Fncredible9  that  a  poor  unletter'd  ChriG 
 tian  may  know  more  of  God  in  the  beft  kind  of 
 knowledge^  than  any  the  wifeft,  and  .Learqedeft  na- 
 tural Man  can  do,  for  the  one  knowes  God  only  by 
 Mans  Light,  the  other  knowes  him  by  his  own  light, 
 and  that's  the  only  right  knowledge  i  as  the  Sun 
 cannot  be  fefn  but  by  its  own  right5fo  neither  can 
 >  C  «  God 
 
C  3»7  ) 
 
 God  bejfavingly  known,  but  by  his  own  revealing. 
 Now  this  Light  being  fo  peculiarly  Gods,  no  mar- 
 vel if  it  be  Marvellous^  the  common  light  of  the  world 
 is  Co,  though  becaufe  of  its  commoneft,  we  think 
 not  (o,  The  Lord  is  Marvellous  in  Wifdom,  in  Pow- 
 er, in  all  his  works  of  Creation,  and  Providence  : 
 But  above  all,  in  the  workings  of  his  Grace.  This 
 Light  is  unknown  to  the  World,  and  fo  Marvellous 
 in  the  rarenefs  of  beholding  it,  that  there  be  but  a  few 
 that  partake  of  it.  And  to  them  that  fee,  it  is  Mar* 
 vellow,  becaufe  in  it,  they  fee  fo  many  excellent 
 things,  that  they  knew  not  before.  As  if  a  Mart 
 were' born,  and  brought  up,  till  he  came  to  years 
 of  understanding  in  a  Dungeon,  where  he  had  never 
 feen  light,  and  were  brought  forth  on  a  fudden$  or, 
 not  to  need  that  imagination,  take  the  Man  that 
 was  born  blind,  at  his  firft  fight,  after  Chrift  had 
 cur'd  hirp,  what  wonder,  think  we,  would  feize  up- 
 on him,  to  behold  6n  a  fudden  the  beauty  of  this 
 vifibleWbrld,  efpecially  of  that  Sun,  and  that  Light, 
 that  makes  it  both  Vifible  and  Beautiful.  But  much 
 more  matter  of  Admiration  is  there  in  this  Light  to 
 the  Soul,  that  is  brought  newly  from  the  darknefs 
 of  corrupt  Nature :  They  fee  as  it  wer^  a  new  World, 
 and  in  it  fuch  wonders  of  the  rich  Grace,  and  Love 
 pfGod;  fuch  matchlefs  worth  in  Jefus  Chrift,  the 
 Sun  of  Righteoufnefs,  that  their  Souls  are  fill'd  with 
 admiration,  and  if  this  Light  of  Grace  be  fo  Marvel- 
 lous, how  much  more  Marvellous  fhall  the  Light  of 
 Clory,  be  ip  Which  it  ends.    .       •     "- 
 
 Hence  learn,  I.  To  Efteem  highly  of  the  Gofpel, 
 in  which  this  Light  fhines  unto  us,  the  Apoftle  calls 
 it  therefore,  the  Qloriow  Gofytl^  %  co&  4,  fure  we 
 
 have 
 
have  nocaufe  to  be  afham'd  of  it,  but  ofout  felve* 
 that  we  are  fo  unlike  it. 
 
 2.  Think  not  you  that  are  grofly  ignorant  of  God, 
 and  his  Son  Chrift,  and  the  Myfteries  of  Salva'ioa, 
 that  you  have  any  Portion  as  yet  in  his  Graces  For 
 the  firft  Charatter  of  his  renewed  Image  \k  the  Soul, 
 is  Light,  as  it  was  his  firft  work  in  the  World.  What 
 availes  it  us  to  live  in  the  Noon-day-light  of  the 
 Gofpel,  if  our  hearts  be  ftill  (hut  againftit,  and  fo 
 within  we  be  nothing  but  darkneft,  as  a  Houfe  that 
 isclofefhutup,  and  hath  no  entry  for  light,  though 
 'tis  day  without,   ftill  Vis  night  within. 
 
 3.  Confider  your  delight  in  the  works  of  Dark- 
 nefs,  and  be  affraid  of  that  great  Condemnation, 
 this  is  the  Condemnation  of  the  Worlds  that  light  is 
 come  into  it)  and  Men  love  darknefs  rather  than 
 Light,  Joh.  3.  19* 
 
 4#  You  that  are  indeed  partakers  of  this  happy 
 change.  Let  your  hearts  be  habitations  of  light. 
 Have  no  fellowjhip  with  the  unfruitful  w or kj  of  darl(~ 
 nefs->  but  rather  reprove  them*  Study  much  to  in- 
 creafe  in  Spiritual  lights  and  knowledge^  and  with* 
 al  in  holinefs,  and  obedience*  if  your  light  be  this 
 Light  of  God,  tnry  Spiritual  Light,  thefe  will  ac- 
 company it :  Confider  the  rich  Love  of  God,  and 
 account  His  Light  marvellous,  as  in  it  felf,  To  in  this, 
 that  he  hath  beftow'd  it  on  you,  and  feeing  you  were 
 oncedarknefs,  but  now  are  light  in  the  Lord,  Ibe- 
 feech  you,  nay  'tis  the  Apoftle  and  in  him  the 
 Spirit  of  God  docs  it,  Walk,,  as  Children  of  ikt 
 tight. 
 
 But  to  proceed  to  fpeak  to  the  other  parts  of  this 
 Verfe.    TU  kqown^  and  confefs'd  to  be  a  chief  point 
 
(  3l9  ) 
 
 of  Wifdom  in  a  Man,  to  cotifider  what  he  is,  from 
 -.wht.>m   he  hath  that  his  being,    and   to -what.  end. 
 When  a  Chriftian  hath  thought  on  this  in  hisNuu- 
 j-P;  being,  as  he  is  a  Man,  he  hath  the  fame  tocon* 
 fider  over  again  of  his  Spiritual  being,  as  he  is.  a  Chrif- 
 rtiaib  and  fo,  a  New  Creature.     And  in  this  notion 
 all  the  three  are  very  clearly  reprefented  to  him  in 
 thefe  words,     i.  What  he  is.     Firft,  by  thefe  Titles 
 of  Dignity  in  the  firft  words  of  this  Verfe.     And 
 again  by  an  eftate  of  Light  in  the  iaft  claufe  of  it, 
 %\  Whence  a  Chriftian  hath  this  Excellent  being, 
 is  very  exprefle  here.  He  hath  called.     That  God, 
 who  is  the  Author  of  all  kind  of  being,  hath  given 
 you  this,  called  yon  from  darknefs  to  his  marvellouf 
 Lights  if  you  be  a  Chofen  Generation,  it  is  he  that 
 hath  chofen  you,  1  Pet*  \.o.   if  you  be  aRoyalPriejl- 
 hood,  you  know  that  'tis  he  that  hath  anointed  you* 
 If  a  Ho)y  Nation,  he  hath  fanfti  fled  you.  jW.  17.  ij. 
 If  a  Peculiar  or  Purchasd  People,  'Tis  he  that  hath 
 bought  you.   1  Cor.  6*20.     All  are  in  this  calling, 
 and  they  are  all  onething.     3.  To  what  end,  tofoew 
 forth  bis  Praifes.     Of  the  firft  of  thefe  in  all  the  fe- 
 veral  expreffions  of  it  vye  have,  fpoken  before,  now 
 are  to  becqnfiiered  the  other  two. 
 
 2.  Called  you]  They  that  live  in  the  Society,  and 
 profefs  the  faith  of  Chriftian**  are  called  unto  Light9 
 the  light  of  the  Gofpelthat  fhines  in  the  Church  of 
 Cod.  Now  this  is  no  fmall  Favour,  and  Priviledges 
 while  maay  People  are  kfc  in  darkpefs,  and  in 
 thepaddoip  of  death,  to  have  this  Light  arife  upon 
 us,  and  to  be  in  the  Region  of  it,  the  Church,  the 
 Gojhenof  theWorld3  for  by  this  outward  light  we 
 ate  invited  to  this  happy  State  of  laving  inward 
 
 Light, 
 
(   3^5  ) 
 light,  and  that  is  here  to  be  undefftood,    as  chef 
 means  of  this.     Thefe  Jewe«  that  were  called  to  the 
 Profeflion  of  the  Chriftian  Faith,   to   whom  our 
 Apoftle  writes,  wete  even  in  that  called  unto  a  Light* 
 hid  from  the  reft  of  their  Nation,    and  ffom  mdny 
 other  Nations  in  the  World :  But  becaufe  the  Apoftle 
 doth  (out  of  doubt)  defcribe  here  the  lively  Spiri- 
 tual Eftate  of  true  Believers,  therefore  this  calling 
 doth  further  import  the  effefiual  work  of  converfion, 
 making  the  day-light  of  Salvation,  not  odly  without, 
 but  within  them,  the  day  Jiar  to  ari/e  in  their  heart  st 
 as  he  fpeaks,  zEp.  1. 19.     When  the  Sun  isarifen, 
 yet  if  a  Man  be  lying  faft  in  a  dark  Prifbn*  and  in  a 
 deep  fleep  too  ,  'tis  not  day  to  hira,  he  is  not  calFd 
 to  Light,  till  fbme  oj*en  the  doors,  and  awakehim, 
 and  bring  him  forth  toit$thisGoddoth,in  the  calling 
 here  meant :  That  which  is  here  called,C<a///>?£,in  ro 
 gard  of  the  way  of  Gods  working  with  the  SouI,in  re* 
 gard  of  the  power  of  it,is  called  a  refcuing,&  bringing 
 forth  of  the  foul,  fo  the  Apoftle  St.  Paul  fpeaks  of  it, 
 £<?/.!•  1 3.  Delivered  from  the  po&er  of  dtrkpeft,  and 
 tratfjlated  to  the  Kingdom  of  his  dear  Son.  That  deli- 
 vering, and  tranflating,is  this  cdlling^nd  'tis  from  the 
 Power  of  Darkneff}  a  forcible  Power,  that  detains 
 the  Soul  Captive,  as  there  are  chaines  of  Eternal 
 darknefsupon  damned  Spirits,  which  (hall  never  be 
 taken  off,  wherein  they  are  (aid  to  be  referv'd  to 
 the  judgment  of  the  great  day,  fo  there  arechaines 
 of  Spiritual  darknefs  upon  the  Soul  unconverted, 
 that  can  be  taken  off  by  no  dther  hand,but  the  Pow« 
 erful  hand  of  God  3  He  calls  the  finnerto  comefortb^ 
 and  withal  caufes  by  the  power  of  that  his  voyce 
 the  bolt?,  aqd  fetters  to  fall  off,  and  iflabta  the  Soul 
 
 to 
 
I  C  '3«  ) 
 
 CO  come  forth  into  the  Light,  'tis  an  operative  word 
 
 that  cffe&s  what  ic  bids,  as  that  in  the  creation* 
 ffs  faid  let  there    be    Light,    and    it   was    Light. 
 To  which  the   Apoltle  bach  reference,     i  Cot.  4. 
 $.    God  calls  Man,  he  works  with  him  indeed,  as 
 with  a  rcafonable  creature,   but  fure  he  like  wife 
 works  as  himfelf,  as  an  Almighty  Creator.    He  works 
 flrongly,  and  fweecly    with  an  Almighty  eafinefs. 
 One  Man  may  call  another  to  this  Light,  and  if 
 thcie  be  no  more,  he  may  call  long  enough  to  no 
 purpofe*  a*    they  tell  ot   Mahomet's  miracle   chat 
 mifgave,  he  call\i  a  mountain  W  come  to  him,  but 
 it  iiirr'd  not  j  but  His  call  that  flukes  and  removes 
 the  mountains,  doth   in  a  way  known  to    himself 
 turn  and  wind  the  heart  which  way  he  pleafctb* 
 The  voyce  of  the  Lord  is  foroerfuU  and  full  of  Ma* 
 jejly.     pfi.  29.     It  he  fpeak  once  to  the  heart  ic 
 cannot  chufe  but  follow  Him,  and  yet    tnoft  wil- 
 lingly chufes  that.     The  workings  ot  grace  (  as  oyl 
 to  which  it  is  often  compar'd)  do  infenfibly,  and 
 filently  penetrate,  and  fink  into  the  foul,  and  dilate* 
 tftemfelves  through  it,  that  word  of  his  own  edi- 
 ting, difcntangles  the  heart  from  all  its  nets  (as it  did 
 the  Difciples)  to  follow  Chrift-,  that  call  that  brought 
 St.   Matthew  prefently   from  his  rcceic  of  cuftom, 
 puts  off  the  heart  from  all  its  cuftomes3and  rcceits  too* 
 makes  it  reject  gains,  and  pleafurcs,  and  all  that 
 hinders  it,  to  go  atcer  Chrift :  And  ic  is  a  call  that 
 touches  the  Soul  (o,  as  the  touch  of  Elijah's  Mantle,  ; 
 that  made  Elijha  follow  him.     Go  back,  faid  he,  for 
 what  have  I  done  unto  thee,  yet  he    had  done  fo 
 much  ,  as  made  him  forfake  all  to  go  with  him/ 
 And  this  every  Believer  is  moft  really  to  acknow- 
 
 3  s  ledge 
 
G  &^  ) 
 
 lfdge^tbat,  kaows  what  the  rebellion  of  his  heart 
 was  and,  what  his  miferahle  love  uf  d'arknefs  was, 
 that  the  grades }  yet  mighty  call  of  God,  was  that, 
 which  drew   him  him  out  of  it,  and  therefore  he 
 willingly  aflcnts  to  that,     Which  is, the  third  thing, 
 that  it  becomes  him^^  flew  forth  his  praifi  who  batli 
 fo  mercifully,  and  fo  powerfully  called  him,  from 
 fa  mifcr^ble^to  fo  happy  an  eftate. 
 v  For  I.     This  is  Gods  end  in  calling  us,  to  com- 
 municate his  good  nefs  to  us,  that  fo  the  glory  of  ir,. 
 may  return  to  himfclf.     The  higheft  agent  cannoc 
 vyotkj  but  for  the  higheft  end,  fo  that,  as  the  Apoftle. 
 ffcaksj  when  God  vyoxild  confirm  his  Covenant  by 
 ap  oath,^  fapare  By  himfelf>  becaufe  he  could  (wear 
 by  no  greater!,  fo  in  all,  he  muft  be  the  end  of  his. 
 ovyu  attics  becaufe  there  is  no  greater,  nor  better '. 
 enju  yea  none  by  infinite  odds  lo  great,  or  good, 
 pajEUculaiJy  io  die  calling*  and  exalting  a  number  of 
 loft  Mankind  to  fo  great  honour,  and  happinefs,  both 
 mdefigning  that  great  work,  and  in  performing  ir, 
 h^  aimes  at  the^  opening  up,  and  declaring  of  his 
 rfrfjMfej  for  the  glory  of  ir.     As  the  Apoftle  5.  " 
 Pffi\  tells  us  once,  and  again.    Epb%  i. 
 
 "a.  As  this  is  Gods .tndaf ought  to  be  ours:and  there-  ' 
 foreours^ecaufeirisHis.  And  for  this  very  purpofc* 
 are  we  cl  lew  here,  and  here,  put  in  mind  of  if,  that 
 wc  may  be  true  to  his  end?  and  intend  it  with  Him  ;' 
 T|is  is  H^s  purpofe  in  calling  us»  and  therefore  cur 
 great  dtvy  being  fo  called,  to  declare  his  prai/cs,  [ 
 AtJ  things,  atiel; per fon>s  fhaJJ  pay  this.tiibiite's  even 
 they  that  he  moft  unwilling :    But  die  happinefs  of 
 Hfscfiofen  is^tba't  they  are  active  in  ir,  others  paflive 
 ©aly  ;  W^cucas,  the  reft  have  it  wrefted  from  them, 
 
('3=V); 
 
 '*        .!>        ,*.      ... 
 
 tlicy  do  declare  it  cheerfully,  as  die "gloriotos  An-^ 
 g,els  do:  As  the  Gofpel  brings  them  gladtydmgs  of ! 
 peace  from  God*  declares  to  them,  that  lovt^'and '] 
 mercy  that  is  in  Him,  they  (mother  it  not,  but  anfwer ; 
 it,  they  declare  it,  and  fet  forth,  the  glory  of  ir,  with  > 
 their  umioll  powers  and  (kill,  "r 
 
 There  be  in  this  Two  things,  i.  Not  only  tofpeak^; 
 Upon, all  occafions  to  the  advantage  of  his  grace,  bur' 
 that  the  frame  cf  their  a&ions  be  fuch  as  doth  tend  co^ 
 the  cxaltingof  God:  And  2.  That  in  thofca&ions,' 
 they  do  intend  this  end,  fet  up  this  for  their  aim.  1 
 
 1.  Their  words  and  aftions  beijig  conform  r.o  tlieir 
 Ugh;  aud  holy  eftacc,  to 'which  they  are  called,  do* 
 commend,  and  pfa:ife  their  Lord,  that  hath  called^. 
 them  to  it  j  the  vcrtucsthat  are  in  them  tell  u^pfnjV 
 virtues,  as  Brooks  lead  us  to  their  Springs  :  YVhcn  W 
 ChriiVtan  can  quietly  repo»fc,  and  trull  on  God,   m  % 
 matter,  of  very  great  difficulty,  vyhcrcin  there  is  uql 
 Qther   thing  to  (lay  him    but  God    a/bnjpjj triii  Jfe^i 
 dares,,  that   there  is  ftrcngch  enough  in  God  ,thaf 
 bears  him  up,     that  there  muft  be  in  Him  that  real 
 abundance  of  goodnefs*  and  truth   that   the'vyord.. 
 fpeaks  of  Him.     Abraham  hdleved\  and [gave  'glory \. 
 to  Cod)  this  Is  that  which  a  Believct  can  Jo.,  t(3  del. 
 dare  the  truth,  of  God,  he  relics  0:1  Kgjfy  !>%*{.  (f- 
 tievei 1  fts    to   hff  feal  that  God   is  trite.     $b  $&* 
 their  holinefs  is  for  his  praife.     Men  hear  rt^ac  there \ 
 is  a  God  who  is  infinitely  holy,  but  they.qan  neither I 
 fee  him,  nor  his  holinefs,  but  when  tftey.  perceive^ 
 fome  lineaments  of  it  in  the  faces  6t:Ui\  ^hjlcfre^  ' 
 which  are  in  no  others  •  this   may  convince  yjgmk 
 that   its    perfedionv  Ayhich   ruuft  j)e  fo^e  where,, 
 can  be  no  where  elfe,  but  in  their  fifcaverify  Father/* 
 
 S  s  z  When 
 
(  5H  ) 
 
 When  thcfc  that  arc  His  peculiar  plants  bring  forth 
 the  frtjifs  of  holinefs,  which  naturally  they  yielded 
 not,  it  tellies  a  fuptrnatural  workot  his  hand,  that 
 planted  them, and  the  more  they  are  fruitful  the  great- 
 er is  his  praifc.  Herein  (  fayes  our  Saviour)  is  your 
 heavenly  Father  glorified  ,  that  ye  bring  forth  much 
 fr*Jf*  Were  it<  not  the  confeience:  of  this  duty  to 
 Qod,  and  polfibly  the  necefficy  of  :heir  ftation,  and 
 calling,  it  may  well  be,  fome  Chriftian  had  rather  al- 
 together look  up,  and  keep  within  any  grace  he  hath, 
 than  let  in  appear  at  all5  confideiing  for^e  hazards 
 he  and  it  runs  in  the  difcovery  :  and  it  may  be  could 
 take  fome  pleafure  Iri  the  worlds  miftakes)  and  dif- 
 efteemofhim:  Buc  feeing  both  Piety,  and  Charity 
 requires  the  a&ing  of  graces  in  convcrfe  with  Men, 
 That  which  Hypocrilic  doth  for  it  felf,  a  real  Chri- 
 ftian may,  and  fhould  dp  for  God.  The  other  thing 
 mention'd  as  making  up  this  ruleywiJI  give  the  diflfe- 
 icnce,  that  not  only,  what  we  fpeak  and  do  fhould 
 fee  fbch  as  agrees  with  this  end,  but  that  in  fofpeaking 
 and  doing  our  eye  be  upon  this  end,that  all  ourChn- 
 lUan  converfation,  be  dire&Jy  intended  by  us,  not 
 to  cry  up  our  own  vercqes,  but  to  glorifie  God, 
 and  His  vcrtues,  to  declare  his  praifts  who  hath, 
 called  us. 
 
 Let  your  Ugh/,  fayes  our  Saviour,  Jhitte  and  jhtnt 
 before  Men  too,  that's  not  forbidden,  yea  'tis  com- 
 manded, buc  'tis  thus  commanded.  Let  your  light  Jo 
 foine  before  Men  jh at  Men  feting  your  good  vt>orkjy  your 
 /elves  as  little  as  may  be,  your  works  more  than 
 yqttr  felyes  (  as  the  Sun  gives  us  its  light,  and  will 
 /carce  fuffer  us  to  look  upon  ic  felf  )  may  glorifie 
 tvhom  ?    You.    No^  hf  )onr  father  which  is  in  hea*> 
 
 vex, 
 
( "3-5  ) 
 
 vtn.  Let  your  light  (hine,  *cis  given  for  that  pur- 
 pofe,  but  let  it  fhine  alwayes  to  the  glory  of  the 
 Father  of  Lights.  Men  that  feck  thcmfclves,  may 
 fhare  in  the  fame  publick  kind  of  a&ions  with  ybU5 
 but  let  your  fecret  intention  (which  Cod  eyesmbft) 
 fever  you.  This  is  the  imprefs,  that  a  finccre  hum- 
 ble  Chiridian  fets  upon  all  his  a&ions^to  the  glory  of 
 God  :  He  ufethall  he  hath,  efpccially  all  his  graces 
 to  His  praife  that  gives  it,  and  is  forry  he  hath  no 
 more  for  this  ufc  'and  is  daily  feeking  after  more, 
 not  to  bring  more  efteem  to  himfelf,  but  more  hononr 
 to  God.  Tis  a  poor  booty  to  hunt  after  that, 
 Namely,  an  airy  vain  breath  of  Men.  The  heft 
 things  in  them,  their  folideft  good,  is  altogether 
 vanuy.  How  much  more  that  which  is  lfehteit  and 
 vaineft  in  them.  This  is  the  mind,  that  is  in  every 
 Chriftian,  in  all  his  wayes  to  deny  himfelf,  and  be 
 willing  to  abafe  himfelf  to  exalt  his  Maftcr,  to  be  of 
 St.  Paul's  temper,  that  regarded  not  himfelf  at  all, 
 honour,  or  difhonou^prifon  or  liberty,  life  or  death, 
 content  of  any  thing,  fo  Chrift  might  be  magnified; 
 Vhil.  i.  And  as  every  godly  mind,  muft  be  thus 
 affedted,  Specially  the  Mmifters  of  the  GoCpel,  they 
 that  are  not  only  called  with  others,  to  partake  of 
 this  marvellous  Light,  but  are  in  a  fpecia!  manner  to 
 hold  it  forth  to  others  5  How  pure  affc&tons,  and 
 ardent  defires  becomes  them  to  his  glory,  who  hath 
 fo  called  them  ?  A  rufh  for  your  praife,  or  difpraife, 
 onlv  receive  jefus  Chrift,  and  efteem  highly  of  him, 
 and  'tis  enough.  That's  the  thing  we  give  to  fome 
 of  you.  we  preach  not  our  fdvesi&yes  the  Apoftle)£//f 
 Chrift  ^fu*  the  Lord.  That's  our  errand,  not  to* 
 to  catch,  either  at  bafe  gain,  or  vain  applaufe  for 
 
Cfcl'f) 
 
 our  felves:  Bat  to  exult  our  Lord  Jcfus,  in  the 
 hearts  of  Men,  and  to  thofe  that  are  fo  minded, 
 there  is  a  reward  abiding  them,  of  fuch  riches,  and 
 honour,  as  they  would  be  very  loath  to  exchange  lor 
 ,any  thing  to  be  had  araonglt  Men. 
 
 But  in  his  ftation,  this  is  the  mind  of  every,  one, 
 that  loves  the  Lord  Jcfus  moft  heartily,  to  make 
 3  Sacrifice  of  hirpftlf,  and  a]j  he  is,  and  hath,  means, 
 and  cltecm,  and  life,  and  all  to  His  glory,  thac 
 humbled  himkJffo  low,  to  exalt  us  to  thefc  digni- 
 ties, to  make  us  Kings  and  Priejls  mto  God. 
 
 "Tis  mod  juft,  feeing  we  have  our  Crowns  from 
 Him,  and  that  he  hath  let  them  on  our  heads.-  that  we 
 take  them  in  our  hands,and  throw  them  dawn  beiorc 
 his  throne.  All  our  graces  (  if  we  have  any  )  are 
 hjs  free  gift,  and  are  given  as  the  rich  garments  of 
 this  Spiritual  Priefthood,  only  to  attire  us,  fmably 
 /or  this  Spiritual  Sacrifice  of  his  praites.  As  the 
 eoftly  vefture  of  the  high  Prieft  under  the  L*w, 
 was  not  appointed  to  make  himfelf  gay  for  himfeift 
 t>ut  tp  dceorc  him  for  his  holy  fervice,  and  to  cqm« 
 j^eiid,  as  a  figureot  it,  the  perfc#  holincfsv  where- 
 with our  great  high  Prieft  Jefvs  chrifi  was  cloathed* 
 What  good  thing  have  we,  that  is  not  from  the 
 hand  ot  our  good  God,  and  receiving  all  from  him, 
 $nd  after  a  Special  manner  Spiritual  bleflings,  is  ic 
 fot  reafonabSe^ih^  all  we  have  (  but  thofe  Spiritual 
 gifts  efpeciaiy  )  declare  His  praife,  and  His  only, 
 Vaf.  jo*  tc  t)avid  doth  not  grow  big  with  vain 
 thoughts,  and  lift  up  himfelf,  becaufe  God  had  lire 
 feim  ap  :  but  I  will  extol  tbee9  lecduft  thou  baji 
 tiptd  me  up.  The  vjfible  heavens,  and  all  the 
 J*e#nya  a!>4  ihc  lights  *u»  them  fpeak  nothing,  but 
 
 His 
 
(  r-7 ) 
 
 Bis  glory,  that  framed  them,  as  the  Vfalmijl  teach* 
 eth  us,  and  fliall  not  thefe  Spiritual  Lights,  his  caU 
 ltd  cntty  whom  he  hath  made  Lights  fo  peculiar- 
 ly for  that  purpofe  :  Thefe  ftars  in  his  right  hand, 
 do  it  much  more?  Oh  1  Let  it  be  thus  with  us,  the* 
 marc  he  gives,  be  flill  the  more  humble,  and  lec  htm 
 have  the'  return  of  more  glory,  and  let  it  go  entire 
 to  Him/tis  all  His  due, and  in  doing  thus,  we  fhalf 
 fttll  grow  richer,  for  where  He  fees  the  fairhfulleft 
 Servant  that  purloins  nothing,  bat  improves  all 
 to  his  Mafters  advantage,  fu re,  him  He  will  truflt 
 with  moll. 
 
 And  as  it  is  thus,  both  moft  due  to  God,  and  mod 
 profitable  for  our  felves,  in  W$  ro  feck  his  praifes, 
 with  our  own  Intereft,  fo  'tis  the  moft   excellent: 
 and  generous  intent,  to  have  the  fame  thought  with 
 GodJ  the  lame  purpofe  that  is  his,  and  aim  no  lower, 
 than  at  his  glory  :  Whereas  'tis  a  bafe  poor  thing 
 for  a  Man  to  ftek  bimfelf,  far  below  that  Royall 
 dignity,  that  is  here  put  upon  Chriftians,  and  that 
 Prteflhood  joyned  with  it.    Under  the  Law,  they 
 that  were  fquint  tyM  were  uncapable  of  the  Prieft- 
 hood,  riuely,  this  fquiming  out  to  our  own  intereft, 
 looking  afide  to  that   (  in  Gods  affairs  especially  ) 
 fo  deformes  the  face  of   the  foul*  that  it  makes  it 
 altogether   unworthy  the  honour  of  this  Spiritual  ; 
 Priefthood.     Gh !  this  is  a  large  task>  an  infinite  ta<Jc  I 
 the  fcveral  creatures  bear  their  parr  in  this,  the  Sun  \ 
 fayes  fomewhat,  and  Moon,   and  Stars,  yea,   the 
 lowcft  have  fome  fhare  in  it,  rhevery  plants,  and 
 herbs  of  the  field  fpeak  of  God,  and  yet  the  very 
 higheft  5nd  be  ft,  Yea,  altogether,  the  whole  Con-/ 
 fort  of  Heaven^  and  earth,  cannot  fhew  forth  all  his/ 
 
 praif<af 
 
(  3*8  ) 
 
 praiie  to  the  full.     No,  'tis  but  a  part,  the  fmellaft 
 part  of  that  glory,  which  they  can  reach. 
 
 We  all  pretend  to  thefc  dignities,  in  that  we  pro* 
 fefs  oar  fclvcs  Chriftians,  but  if  we  have  a  mind  to 
 be  refolv'd  of  the  truth  in  this  (  for  many,  many  arc 
 decciv'd  in't )  we  may, by  asking  our  fclvcs  ferioufly9 
 anJ  anfwering  truely  to  this.   I.     Whether  arc  my 
 anions?  and    the  courfc   of  my  life  fucb,   as  give 
 evidence   of  the  grace  of  God,  and    fo   (peak  his 
 praife  ?  if  notr>  furc,  I  am  not  of  this  number,  that 
 God  thus  call'd,  and    dignified,  and  this  (I  fear  } 
 would  degrade  many.     2/7.    If  my  life  be  fomewhac 
 regular,  and  Chriftian  like,  yet  whether  do  I  m  it 
 all,  fingly,  and  conliantly  without  any  fc-If,  or  fini- 
 ft.er  end,  defire,  and  feck  the  glory  of  God  aland  ? 
 Othcrwayes  I  may  be  like  this  chofen  generation  5 
 but  I  am  not  of  them  :  And  this  out  of  doubt,  would 
 make  the  number  yet  far  lefs.     Well,  think  on  it 
 'its  a  mifcrable  condition  for  Men,  either  to  be  gro- 
 flcly    ftaining    and  difhonouring  the  holy    Religion 
 they  profefs,  or  in  fceroing  to  fcrve,  and  honour  God 
 to  be  ferving3and  fceking  themfclves ;  it  is  the  way 
 to  lofe  themfclves  for  ever.     Oh!  'its  a  comfort- 
 able thing  to   have  an  upright  mind,  and  to  love 
 God  for  tiimfclf,"?*/  love  fecks  not  its  own  things^  they 
 are  truely  happy  that  make  this  their  work  finccrc 
 ly,,  though  weakly,  to  advance  the  praifes  of  their 
 God  in  all  things,  and   finding  the  great  imperfec- 
 tion of*  their  beft  diligence  in  this  work  here,  are  ftili 
 lodging  to  be  vyherc  they  (hall  doit  better. 
 
(  32P  ) 
 
 Verfe.   10. 
 Which  in  time  paji  were  not  a  People,  but  are 
 now  the  People  of  God^  Sec. 
 
 THe  love  of  God  to  his  Children,  is  the  great 
 fubjeft  both  of  his  Word^and  of  their  thoughts^ 
 and  therefore  is  it,  that  his  word  (the  rule  of  their 
 thoughts,and  whole  lives)  fpeaks  fo  much  of  that  love 
 to  that  very  end,that  they  may  think  much5and  efteera 
 highly  of  it,    and  walk  anfwerably  to  it.   This  is  the 
 Scope  of  Sr.  Pauls  Do&rine  to  his  Ephejians^  and  the 
 top  ofhisdefires  for  them.  E/>A.  3.17.     And  this 
 is  here  our  Apoftles  aim.     As  he  begun  with  it  op- 
 pofing  their  Ele&ion  in  Heaven  to  their  Difperfion 
 on  Earth,  the  fame  confideration  runs  through  the 
 whole  Epijlle.     Here  he  is  reprefenting  to  them,  the 
 great  fruit  of  that  Love,  that  happy  ,  and  highEftate, 
 ro  which  they  are  called  inChrift,   that  the  chufing 
 of  Chrift,  and  Believers,  is  as  one  aft,  and  they  as 
 one  entire  Objeft  of  it  3  one  glorious  Temple,  He 
 the  Foundation^  and  head  corner  Stone,  and  they 
 the  Edifice-  one  honourable  Fraternity,    He  the 
 King  of  Kings  and  great  high  Prieft,  and  they  like- 
 wife  through  him  made  Kings  and  Priefts  unto  God 
 the  Father,  a  Royal  Triefihood  &c.     He  the  Light  of 
 the  World)  and  they  through  him  Children  of  Light, 
 Now  that  this  their  Dignity 5  which  (bines  fo  bright  iu 
 its  own  innate  worth,  may  yet  appear  the  more,  h6 
 fets  it  off  by  a  double  oppofition. 
 
 Tt  1.  Of 
 
C  33°  ) 
 
 i.  Of  the  mifery,  under  which  others  are. 
 
 idly.  That  Mifery  under  which,  they  themfelves 
 were  before  their  calling.  And  this  being  feton  bo;h 
 fides  is  as  a  dark  fhadowing  round  about  their  hap- 
 pinefs  here  defcrib'd,  fetting  ofFthe  luftreof  it. 
 
 Their  former  mifery  exprefs'd  in  the  former  Verfe 
 by  Darknefs,  is  here  more  fully  and  plainly  fet  before 
 their  view  in  thefe  words  5  They  are  boi  rowed  from 
 the  Prophet  HoJea2,i^.     Where   (as  is  ufual  with 
 the  Prophet*)    heis  railed  up  by  the  SpiritofGod, 
 from  the  temporal  troubles,  and  deliverarccs  of  the 
 Ifraelites,    to  confider,    and  forctd   that  great  re- 
 ftorement  wrought    by  Jefus  Chrifl,    purchafing  a 
 New   people  to  himfejf)  made  up,    both  of  Jews, 
 and  Gentiles  that  believe}   and  therefore  the  Pro- 
 phecy is  fit,  and  applicable  to  both,  fo  that  the  de- 
 bate is  altogether  needlefs,   whether  it  concerns  the 
 Jews.,  orGentiles.*     For  in  its  Spiritual  fenfe,  asre- 
 latingto  the  Kingdom  of  Chrift,  it  foretelsthe  making 
 upofthe  Gentiles,  that  were  not  before  the  People 
 of  God  5  and  of  the  Jews  likewife5    that  by  their 
 Apoftacies,    and  the  Captivities,    and  Difperfions 
 come  upon  them,  as  juft  punifhments  of  thofe  Apo- 
 fhicies^  were  degraded  from  the  outward  Dignities 
 they  had,  as  the  People  of  God,    and  withal  were 
 Spiritually  miferable  and  Captives  by  Nature,   and 
 17)  in  both  refpefts  laid  equal  with  the  Gentiles,   and 
 flood  inneed  of  this  Refti  ution,  as  they.      St.  Paul 
 ufeth  it  concerning  the  calling  ofthe  Gentiles,  Row. 
 p.    And  here  St.  Peter  Writing,   as  is  moft  Probable, 
 particularly  to  the  Difperfed  Jews,  applies  it  to  them 
 as  b(Ling  in  the  very  reference  it  bears  to  the  Jews, 
 truly  fulfilPd  in  thofe  alone,  that  were  Believers  j 
 
 Faith 
 
(  331  ) 
 
 Faith  making  them  a  part  of  the  true  Ifrae!  of  Got!, 
 to  which  the  Promifes  do  peculiarly  belong,  as  the 
 Apoftle  Sr.  Paul  argue  at  large,  Rom.  9. 
 
 Their  former  Mifery,  and  fo  their  prefent  Happ:- 
 nefs  we  have  here  under  a  double  expreffioa,  tkey 
 were  not  a  People^  dtftitute  of  mercy,  nut  \fc  j€0m 
 pie  of  God ,  fayes  the  Prophet,  Not  a  People,  fayes 
 our  Apoftle,  being  not  Gods  People*  fo  bafe  and  mU 
 ferable  as  not  worthy  the  Name  of  a  People  at  all* 
 as  'tis  taken,    Ucut.  32.  21. 
 
 There  is  a  kind  of  being,   a  life  that  the  Soul  hath 
 by  a  peculiar  union  withGoc!,  and  therefore  in  that 
 fenfc  the  Soul  without  God  is  dead,  as  the  Body 
 is  without  the  Soul  Eph.  2.  i#  Yea  as  the  Body  fepe- 
 rated  from  the  Soul  is  not  only  altvelefs  lump,  but 
 putrifies,  and  becomes    noyfome  and    abominable, 
 thus  the  Soul  feperated  from  Cod;  is  fubjeft  to  a 
 more  loathfome  and  vile  putrefaftion,  PfaL  14.  3. 
 So  that  Men  that  are  yet  Unbelievers,  are  Not,  asf-he 
 Hebrewcs  expreG'd    death,  multitudes  o{  them  arc 
 not  a  People**  but  a  heap  of  filthy  Carcafls.     Again 
 take  our  Natural  Mifery  in  the  notion  of  a  Captivi- 
 ty,   which  was  the  judgement  threarned  agair,rt  the 
 Jews  to  make  them  not  a  People,  therefore  their 
 Captivity  is  often  fpokeof  as  a  Death  (by  the  Pro- 
 phets) and   their   reduftion   as   their   refurreftion, 
 JEzeis  37.  And  as  a  Captive  People  is  civilly  dead^ 
 as  they  fpeak,   fo  are  Souh  captive  to  Sin  and  the 
 and  the  Prince  of  darknefs.  Spiritually  dead,  want- 
 ing happinefs  and  well  being  which  if  it  never  attain, 
 it  had  better  (for  it  felf)  not  be  at  all.     Nothing 
 but  diforder  and  confufion  in  the  Soul  without  God, 
 the  affections  hurrving  ittumultuoufly. 
 
 Tt  2  Thou 
 
(  38a  ) 
 
 Thus  Captive  finners  are  noh  are  dead,  they  both 
 want  that  happy  being  that  flowes  from  God  to  the 
 Souls  that  are  united  to  himfelf,  and  confequently 
 tnuft  want  that  Society  and  union  one  with  another* 
 which  refults  from  the  former,  from  the  fame  union 
 that  Believers  have  with  God  and  the  fame  being  in 
 Him  ;  which  makes  them  truly  worthy  to  be  called 
 a  People,  and  particularly  the  People  of  God.  His 
 People  are  the  only  People  in  the  World  worthy  to 
 be  call'd  a  People,  the  reft  arc  but  refufe  and  drofs$ 
 although  in  the  WoiIJs  efteem,  that  judges  by  its 
 own  rules,  and  favour  of  it  felf,  the  People  of  God 
 be  as  no  body,  no  People,  a  company  of  filly  crea. 
 tures,  yea,  we  are  made  (fayes  the  great  Apoftle) 
 as  the  filth  of  the  Worlds  and  the  offfcouring  of  all 
 things^  yet  in  his  account  who  hath  chofen  them 
 (who  alone  knowes  the  true  value  of  things)  His 
 People  are  the  only  People3  and  all  the  reft  of  the 
 World  as  nothing  in  his  eyes,  He  Dignifies  and  beau- 
 tifies them,  and  loves  in  them  that  Beauty  which 
 He  hath  given  them0 
 
 But  under  that  term,  is  not  only  compriz'd,  that 
 new  being  of  Believers  in  each  one  of  them  apart  5 
 but  that  tie  and  union  that  is  amongft  them  as  one 
 People,  being  incorporated  together  and  living  un- 
 der the  fame  Government  and  Laws,  without  which 
 a  People  are  but  as  the  Beafts  of  the  Field,  or  the 
 Fifties  of  the  Sea,  and  the  Creeping  things  that  have 
 no  ruler  over  them,  as  the  Prophet  Habal^  fpeaks. 
 That  regular  living  in  Society,  and  Union  in  Laws, 
 3nd  Polity  makes  many  Men  to  be  One  People,  but 
 the  eivil  Union  of  Men  in  States  and  Kingdoms,  is 
 nothing  comparable  to  the  My  fterious  Union  of  the 
 
 people 
 
(  333  ) 
 
 People  of  God  with  him,  and  one  with  another. 
 That  Commonwealth  hath  a  firmer  Union  then  all 
 others.  Believers  are  knit  together  in  Chrift  as  their 
 Head,  not  merely  a  Civil  or  Political  Head  ruling 
 them,  but  as  a  Natural  Head  enlivening  them,  giv- 
 ing them  all  one  Life,  Men  in  other  Societies  though 
 Well  ordered^  yet  are  but  as  a  Multitude  of  trees 
 regularly  planted  indeed,  but  each  upon  his  own 
 Root;  But  the  Faithful  are  all  Branches  of  one 
 Root,  their  Vnion  is  fo  Myfterious5  that  it  is  re- 
 fembled  to  the  very  union  of  Chrift  with  his  Father  ^ 
 as  indeed  theprodu&ofit,   Joh.  17. 
 
 People  of  GosT]  I  will  fey  to  them  thou  ayt  my  Peo- 
 ple, and  they  Jhall  fay  thou  art  my  God,  Hof  2,  23. 
 That  Mutual  Intereftand  pofleflion  is  the  very  foun- 
 dation of  all  our  Comfort,  He  is  the  firft  Chufer, 
 He  firft  fayes  My  People^  calls  them  fo,  and  makes 
 them  to  befo,  and  then  they  fay  My  God,  therefore 
 a  Relation  that  (hall  hold  and  (hall  not  break,  be- 
 caufe  it  is  founded  upon  His  choyce  who  changes 
 not.  The  tenor  of  an  external  Covenant  with  a 
 People  (as  the  Jewes  particularly  found)  is  fuch5  as 
 may  be  broken  by  Mans  unfaithfulnefs,  though  Qod 
 remain  faithful  and  true:  but  the  New  Covenant  of 
 Grace  makes  all  fure  on  all  hands,  and  cannot  be 
 broken,  the  Lord  not  only  keeping  His  own  part, 
 but  likewife  performing  ours  in  us,  and  for  us,  and 
 eftablifhingus  that  He  departs  not  from  us  firft,  fo 
 we  (hall  not  depart  from  Him.  /  will  betroth  thee 
 tome  (fayes  he  there)  jor  ever,  Vis  an  indiiToIuble 
 Marriage  that  is  not  in  danger  to  be  broke  either  by 
 Divorce  or  Death. 
 
 My  Peoj>k<    There  is  a  treafure  of  Inftruftion  and 
 
 comfort 
 
(  334  ) 
 
 cemfort  wrapt  up  in  that  word;,  not  only  more  than 
 the  profane  world  can  imagine  (for  they  indeed 
 know  nothing  at  all  of  it)  bat  more  than  they  that 
 are  of  that  number  arc  able  to  conceive  of,  a  de<  p 
 unfoundible.  Aij  People.  They  his  portion,  and  He 
 theirs;  He  accounts  nothing  of  all  the  World  be- 
 fide  them,  and  they  of  nothing  at  all  bcfide  Hm  : 
 F  or  them  He  continues  the  World.  Many  and  great 
 are  the  priviledges  of  his  people  contain'd  in  that 
 great  Charter  the  Holy  Scriptures,  and  rich  is  that 
 Land  where  their  Inheritance  lies  •  but  all  is  in  this 
 reciprocal,  that  he  is  their  God.  All  his  power  and 
 Wifdom  is  engag'd  for  their  good,  how  great  and 
 many  foever  are  their  enemies,  they  may  well  oppofe 
 this  to  all,  he  is  their  God,  they  are  fnre  to  be  pro- 
 tected and  profper'd  and  in  end  to  have  full  viftory. 
 Happy  then  is  that  People  rvhofe  God  is  the  Lord. 
 
 which  had  not  obtained  Mercy  \  The  Mercies  of 
 the  Lord  to  his  Chofen  are  from  everlafting,  yet  Co 
 long  as  His  Decree  of  mercy  runs  hid,  and  is  not 
 difcover'd  to  them  in  the  effects  of  ir,  they  are  faid 
 not  to  have  receiv'd  or  obtain'd  mercy,  and  when  it 
 begins  tp  ad  and  work  in  their  efleftual  calling 
 then  they  find  it  to  be  theirs,  it  was  in  afecret  way 
 moving  forward  towards  them  before,  as  the  Sun 
 after  Midnight  is  flfiij  coming  nearer  to  us,  though 
 we  perceive  not  its  approach  tili  the  dawning  of 
 the  D.iy. 
 
 Mercy  ]  The  former  word  teaches  us  how  great 
 the  change's  thit  is  wrought  by  the  Calling  of  God5 
 this  teaches  us  how  free.it  is  5  the  People  of  God, 
 that's  the  good  atrained  in  the  change,  obtain  d 
 Mercy-*  that's  the  Spring  whence  it  flowess  'cis  im- 
 
 plyed 
 
(  33$  ) 
 
 plied  indeed  in  the  words  q[  the  change  of  no  People 
 fuch  as  have  no  right  to  fuel) a  Dignity  at  all,  nor  in 
 themfelves  no  difpofirion  for  ir,    to  be   made  His 
 people,  can  be  by  no  other  but  free  grace,  fuch  mercy 
 as  fnppofcs  nothing  nor  feeks  nothing  but  mifery  in  us 
 and  works  upon  that.     As  it  isexprcG'd  toh?vebeen 
 very  free  to  this  people  of  the  jews,  in  chufing  them 
 before  the  reft  of  the  World  Dtut.jj .  So  'tis  to  the 
 Spiritual  Ifrael  of  God,  and  to  every  one  particular- 
 ly belonging  to  that  company.     Why  is  it  that  he 
 chufed  me  of  a  Family,  and  leaves  another;     But 
 becaufe  it  pleafeth  him,  he  blots  out  their  tranfgref* 
 fious  for  his  own  Name  fake.     And  2.  as  'tis  free 
 mercy,  'tis  Tender  tncrcy^  the  word  in  the  Prophet 
 fi^nifies  tendernefs  or   bowels  of  compaflion,  and 
 fuch  are  the  mercies  of  our  God  towards  us,  Jer.%i. 
 20*  The  bowels  of  a  Father,  Pful.  103-  13.  and  if 
 you  think  not  that  tendernefs  enough?  thofe  of  a 
 Mother,  yea  more  than  a  Mother  Ija,  49. 15.    3.  'Tfr 
 Rich  mercy  $  delights  to  glorifie  it  felf  in  thegreateft 
 mifery.     Pardons  as  eafily  the  greateft  as  :he  (mai- 
 led: of  Debts.     4.  A  conjlant  unalterable  Mercy  y  a 
 ftreamftill  running. 
 
 Now  in  both  thefe  the  Apoftle  drawes  the  eyes  of 
 Believers  to  refleft  on  their  former  mifery  and  view 
 it  together  with  their  prefent  Eftate.  This  is  very 
 frequent  in  the  Scirptures,  Eze^  \6.Epb.  2,  1  Cor.  6. 
 1 1.  &c.  And  it  is  of  very  great  ufe,  works  the  foul 
 of  a  Chriftiaii  to  much  Humility  and  Love,  and 
 Thankfulnefs  and  Obedience, 
 
 It  cannot  chufebut  force  himtoabafe  himfelf  and 
 magmfie  the  free  Grace  and  Love  of  God,  and  this 
 may  be  one  reafon?  why  it  pleafeth  the  Lord  to 
 
 fufpend 
 
(  33*  ) 
 
 fufpend  the  Convention  of  many,  for  many  years  of 
 their  life,  yea,  to  fuffer  fome  of  them  to  ftain  thofc 
 years  with  grievous  and  grofs  fins;  that  the  riches 
 -and  glory  of  his  Grace  and  the  freenefs  ofhischoyce 
 iray  be  the  more  legible  both  to  themfelves  and 
 others.  Likewife  thofeapprehenfions  of  Wrath  due 
 to  fin,  and  fights  of  Hell  as  it  were,  that  He  brings 
 fome  unto,  either  at  or  after  their  Converfion^ 
 make  for  this  fame  end.  That  glorious  Defcri prion 
 of  the  Nevy  ^trnfahm^  Revel  n.  i<5.  is  abundantly 
 delighful  in  it  felf>  and  yet  the  firy  Lake  fpoke  of 
 their  makes  all  that's  fpoke  of  the  other  found 
 much  the  Sweeter. 
 
 But  univerfally  all  the  Godly  have  this  to  con- 
 fider,  that  they  were  Strangers  and  Enemies  to 
 God,  and  think  whence  was  it  that  I  a  lump  of  the 
 fame  polluted  clay  with  thofe  that  perifh,  fhould  be 
 taken  and  purified  and  moulded  by  the  Lords  own 
 hand  for  a  Veflel  of  Glory  ?  There  is  nothing  here 
 but  free  mercy  makes  the  difference,  and  where  can 
 there  be  Love  and  Praifes  and  fervice  found  to  an- 
 fwer  this,  all  is  to  be  afcribed  to  the  Mercy,  Gifts 
 and  calling  of  Chrift,  and  His  Miniftcrs,  as  St.  Faul 
 2  Cor.  4. 1. 
 
 But  alas !  we  neither  enjoy  the  comfort  of  this  Mer- 
 cy as  obtaind,  nor  are  griev'd  for  wanting  it5  and 
 ftirr'd  up  to  feek  after  it  as  not  yet  obtain'd.  What 
 do  we  think  ?  Seems  it  a  fmall  thing  in  your  eyes 
 to  be  (hut  out  from  the  prefence  of  God  and  bear 
 the  weight  of  His  wrath  for  ever?  that  you  thus 
 flight  this  Mercy?  and  let  it  pafs  by  you  unregard- 
 ed ;  or  will  that  an  imagin'd  obtaining,  divert  yoa 
 from  the  real  purluit  of  it  >    Will  you  be  willingly 
 
 deceived 
 
C  337  )  . 
 
 deceived  }  And  be  your  own  deceivers  in  a  matter  / 
 of  fo  great  importance  ?  You  cannot  think  too  high- 
 ly of  the  riches  of  Divine  mercy,  'tis  above  all  your 
 thoughts,  but  remember  and  confider  thiSjthat  there- 
 is  a  peculiar  people  of  His  own,  to  whom  alone  all 
 the  riches  of  it  do  belong. 
 
 And  therefore  how  great  foever  it  is,  linlefs  you 
 find  your  felves  of  thac  number,  you  cannot  lay  claim 
 to  the:  fmalleft  (lure  of  it.  And  you  are  not  ignorant 
 what  is  their  character,  what  a  kind  of  people  they 
 are>  thac  have  fuch  a  knowledge  of  God  as  him-* 
 fdfe  gives,  they  are  all  taught  of  God,  enlightned  and 
 fan&ified  by  his  fpirit5  a  holy  People,  as  he  is  a  holy 
 God>  fuch  as  have  the  riches  of  that  His  grace  by 
 which  they  are  faved,  in  moft  precious  efteem,  and 
 their  hearts  by  it  enflamed  with  his  love;  and  there- 
 fore their  thoughts  taken  up  with  nothing  fo  much 
 4s  ftudying  how  they  may  obey  and  honour  Him* 
 rather  chafing  to  difpleafe  all  the  world  than  offend 
 him>-and  accounting  nothing  too  dear,yea  nothing 
 good  enough  to  doe  hirnfeivice,  if  it  be  thus  with 
 youy  then  you  have  indeed  obtairl'd  mercy* 
 
 But  if  you  be  fuch  as  can  wallow  in  the  fame 
 pudle  with  the  profane  wdrld ,  and  take  a  fhare  of 
 their  ungodly  wayes;  or  if  your  outward  carnage 
 befotriewhat  more  fmooth,  tho >  you  regard  iniquity 
 in  your  hearts,  have  your  hearts  ardent  in  the  Jove 
 and  purfuit  of  the  World.but  frozen  to  God,  if  you 
 hive  feme  bofomeldol  that  you  hide  and  entertain, 
 cannot  fitid  in  your  heart  to  part  with  fome  one  be- 
 loved fin,  whatfoever  it  is>  for  all  the  love  that  God 
 hath  mariifefted  to  Man  in  the  Son  of  his  love  Jefa 
 thrift?  lit  a  word  if  you  can  pleafe  and  delight  your 
 
 V  v  fclf 
 
C  338  ) 
 
 fclf  in  any  way  difpleafing  unto  God,  [though  His 
 People  while  they  are  here  have  fpots,  yec  thefe 
 are  not  the  fpots  of  Hh  people  that  1  arn  now  fpeak- 
 ing  or  ]  I  can  give  you  no  aflfurancc  that  as  yet  you 
 haveobtain'd  mercy , but  on  the  contrary,  'tis  certain 
 that  the  wrath  of  God  fr  yet  abiding  onjou  if  yon  con* 
 tinue,  and  you  are  in  apparent  danger  to  perifh  under 
 it ;  you  are  yet  Children  of  Spiritual  darknefs*  and 
 in  the  way  to  utter  and  everlafting  darknefs.  Know 
 we  what  it  is  to  be  deftitute  of  this  mercy ;  Ms  a  wo- 
 full  eftate,  though  you  had  all  worldly  enjoyments, 
 and  were  in  the  top  of  outward  profperity,  but  fhut 
 out  from  the  mercy  and  love  of  God. 
 
 There  is  nothing  doth  fo  kindly  work  repentance, 
 as  the  right  apprehenfion  of  the  mercy  and  love  of 
 God,  the  beams  of  that  love  are  more  powerful!  to 
 melt  the  heart  than  all  the  flames  of  Mount  Sinai, 
 All  the  threatnings  and  terrours  of  the  Law.  Sin 
 is  the  root  of  our  mifery,  and  therefore  'tis  the  pro- 
 per work  of  this  mercy,  to  refcue  the  foul  irom  it3 
 both  from  the  guilt  and  the  power  of  it  at  once. 
 Can  you  think  there  is  any  fuitablenefs  in  it,  that 
 the  peculiar  People  of  God  fhculd  defpife  his  Laws, 
 and  pra&ife  nothing  but  rebellions,  that  thofe  in  whom 
 He  hath  magnified  his  mercy,  (Wild  take  pleafure 
 in  abufing  it,  and  that  He  hath  wafh'd  any  with  the 
 blood  ot  His  Son  to  that  end  that  they  may  flill  tum- 
 ble themfelves  again  in  the  mire  ;  as  if  we  were  re- 
 deemed not  from  fin,  but  to  fin :  As  if  we  fhould  fay 
 neare  delivered  to  do  all  thefi  abominations,  as  the 
 Prophet  fpeaks.  Oh  Lee  us  not  dare  thus  to  abufe 
 and  inditgnify  the  free  grace  of  God,  if  we  mean  to 
 be  fav'd  by  it,  as  many  as  would  be  fourd  amongft 
 
 thofe 
 
(  332  ) 
 
 thofc  that  obtain  mercy,  walk  as  his  people  whofc 
 peculiar  inheritance  is,  His  mercy  :  And  feeing  this 
 grace  of  God  hath  appeared  unto  us,  Let  us  em- 
 brace it,  and  let  it  cf&ftually  teach  us  to  deny  »«• 
 godlintjs  and  wordly  lujif. 
 
 And  if  you  be  perfwaded  to  be  earned  fuiters  for 
 this  mercy  and  to  fly  in  to  *]e,u*->  who  is  the  true 
 Mercy  Seat,  then  be  affured  ic  is  yours,  Let  not  the 
 qreateft  guiltincfs  fear  you  and  drive  you  from  it: 
 But  rather  drive  you  the  more  to  it,  the  greater  the 
 weight  of  that  mifery  is,  under  which  you  ly,  the: 
 more  is  your  neceflity  of  this  mercy,  and  the  more 
 will  be  the  glory  of  it  in  you ;  *Tis  a  (Irange  kind 
 of  argument  and  yet  a  iure  one,  concludes  well  and 
 ftron^ly.     Pfe.  2  5*  Lord  pardon  my  iniquity  for  it 
 is  great.    The  Soul  prefs'd  with  the  greatnefs  of  its 
 fin  lying  heavy  upon  it ,  may  by  that  very  great- 
 nefs of  it   preffing  it,  prefle  the  forgivenefs  of  it  at 
 the  hands  of  free  mercy,  'tis  for  thy  name  fakgiihdit 
 makes  it  ftrong,  the  force  of  the  inference  lyes  in 
 that.     Thou  art  nothing  and  worfe  than  nothing, 
 true ;  but  all  that  ever  obtain'd  this  mercy  were  once 
 fo,  they  were  nothing  of  all  that  which  it  hath  made 
 them  to  be,  they  were  not  a  Peoplc>  had  no  intereft 
 in  God,  were  ftrangers   to  mercy,  yea,  Heirs  of 
 urath^  yea,  they  had  not  fomuch  as  a  defire  after 
 God,  untill  this  mercy  prevented  them,  and  flhow'd 
 it  felf  to  them>  and  them  to  thcmfelves,  and  fo  moved 
 them  to  defire  it,  and  caus'd  them  to  find  it,  caught 
 hold  on  r hem  and  pluckt  them  out  of  the  dungeon, 
 ^nd  it  is  unqueftionably  ftill  the  fame,  and  fails  not 
 ever  expending,  and  yet  never  all  fpent,  yea,  not  fo 
 |Mich  as  at  all  diminifh'd,  flowing  as  the  rivers  from 
 
 X?s  one 
 
(  34°  ) 
 
 one  age  to  another,  fervmg  each  $ge  in  the  prelcniy 
 and  yet  no  whit  the  lefs  ro  thofe  that  come  after. 
 The  Lord  forgiving  inicjuity,  tranfgrcflion,  and  fin 
 to  all  that  come  unto  him,and  yet  ftill  keeping  mercy 
 for  thoufands  that  come  after  0 
 
 You  that  have  obtain'd  this  mercy, and  have  the 
 Seal  of  it  within' you,  it  will  certainly  conform  your 
 hearts  to  its  own  nature,  it  will  work  you  to  a  mer- 
 cifpll  companionate  temper  of  mind  to  the  fouls  of 
 Others  that  have  nqt  yet  obtain'd  it,  you  will  indeed 
 as  the  Lord  doth,  Hate  fin,  but  (  as  he  doth  likevvife  ) 
 you  will  pity  the  finner  :  You  will  befofar  from  mif- 
 conftruing  and    grumbling  at  the  long  {offering  cf 
 God,  as  if  you  would  have  the  bridge  cut  becaufe 
 yoi3  are  over  (  as  St.  Anguflin  fpeaks  )  that  on  the 
 contrary,  your  great  defire  will  be,  to  draw  others 
 to  partake  of  the  fame  mercy  with  you,  knowing  it  to 
 be  rich  enough.     And  you  will  in  your  ftarion  ufe 
 your  bed  diligence  to  bring  in  many  to  it,  both   in 
 love  to  the  fouls  of  Men,  and  to  the  glory  of  God. 
 
 And  withall  you  will  be  ftill  admiring  and  extoll- 
 ing this  mercy  as  it  is  manifeftcd  unto  you  conli- 
 dering  what *c  is>  an^  what  you  were  before  it  vi- 
 fued  you.  They  confefs'd  at  the  offering  of  the  firft 
 fruits  to  fet  off  the  bounty  of  God,  A  Syrian  ready 
 ioperijf)  was  my  father^  and  their  Captivity  in  Egpyt\ 
 far  poorer  >  and  bafer  is  our  natura/1  condition,  and 
 more  precious  is  that  land  of  which  this  free  mercy 
 doth  poffefs  us. 
 
 Do  but  call  back  your  thoughts,  you  that  have  in- 
 deed cfcap'd  ir,  and  look  but  into  that  pit  of  mifery 
 whence  the  hand  of  the  Lord  hath  drawn  you  our> 
 and  you  cannot  ttiifs  to  love  him  highly,  and  ftill 
 
( w  ) 
 
 kifs  that  gracious  hand,  even  while  *cis  fcourging 
 you  with  any  affliction  whatfoevcr,  becaufe  it  hath 
 once  done  this  for  you  namely,  pluckc  you  out  of 
 everlafting  deftru&ion.  As  the  thoughts  of  this 
 change  will  teach  us  to  praife  ffa.  40*  23.  He 
 hath  brought  me  up  out  of  an  horrible  pit  then  foliowes, 
 He  hath  put  a  new  Jong  in  my  mouth  even  prai/e  unto 
 our  God>  not  only  redeem  d  me  from  deflruUiQn)  but 
 withal!  crown  d  me  with  glory  and  honour  Ffa.  103. 
 4.  He  not  only  doth  forgive  all  our  debtsa  and  lets  us 
 out  of  prifon;  but  enriches  us  with  an  eftate  that 
 cannot  be  fpent  and  dignifies  us  with  a  crown  that 
 cannot  wither,  made  up  of  nothing  of  ours.  Thefe 
 two  v/ill  ftretch  and  Tune  the  heart  very  high,  to 
 confider  from  what  a  low  eftate  grace  brings  a  Man, 
 and  how  high  it  doth  exalt  him,  in  whata  beggerly 
 vile  condition  the  Lord  finds  us,  and  yet  dotn  not 
 only  free  us  thence,  but  puts  fuch  dignities  on  us. 
 raifes  the  poor  out  of  the  dufi  and  lifts  the  needy  from 
 the  dunghill^  that  he  may  fit  him  with  Princes  even 
 with  the  Princes  of  hk  people.  Or  as  Jofhtta  the 
 Prieft  Zach.  3.  3,4.  So  thofe  cf  this  ^Pricfthbod 
 are  dealt  withall. 
 
 Now  that  we  may  be  the  deeper  in  the  fenfe  and 
 admiration  of  this  mercyoit  is  indeed  our  duty  to  feek 
 earncftly  after  the  evidence,  and  ftrong  arturance  of 
 hi  for  things  work  on  us  according  to  our  Notice 
 and  apprehenfions  of  them,  and  therefore  the  more 
 ifaht  affnrance  of  mercy,  the  more  love  and  thank- 
 fulncfs,  and  obedience  Iprings  from  it :  therefore  'tis 
 that  the  Apoftle  here  reprefents  this  great  and  hap- 
 py change  of  eftate  to  Chriflians,  as  a  thing  that 
 rhcy  roay  Uovv  concerning  thctpielvesi  $u4  oughc 
 •    '  '1  tQ 
 
(  342  ) 
 
 to  fetk  the  knowledge  of,  that  (o  they  iray  be  cfuely 
 affected  with  it,  a  happy  thing  to  have  in  the  foul 
 an  extrad  of  that  great  Archive  and  ad  of  grace 
 towards  it,  that  hath  flood  in  heaven  from  eternity, 
 it  is  fure  both  a  very  comfortable  and  profitable 
 thing  to  find  and  read  clearly  the  feal  of  mercy  up- 
 on the  foul  which  is  hoiyntfs  that  by  which  he  is 
 ipark'd  by  God,  as  a  part  of  his  peculiar  poflcflion, 
 chat  he  hath  chofen  out  of  the  world:  And  When 
 we  perceive  any  thing  of  this,  kt  us  look  back,  as 
 here  the  Apoftle  would  have  us  to  do,  how  God  has 
 called  us  from  darfae/s,  to  his  marvelous  Light, 
 
 Verfe.   1 r; 
 
 Dearly  Beloved,  I  fafeech  you  as  Strangers 
 and  Pilgrims,  abjlain  from  Flejhly  LhJIs 
 which  war   againft  the  Soul. 
 
 THe  right  Spiritual  knowledge  that  a  Chrfftian 
 hath  of  God  and  of  himfelf,  diftcrcnceth  ic  felf 
 from  whatfoevcr  is  likeft  to  it,  by  the  power  and  in- 
 fluence it  hath  upon  the  heart  and  life.  And  in  this  it 
 hath  the  lively  impreflion  of  thardodrine  of  the  holy 
 Scriptures  that  teaches  it.     Wherein  we  flili  fina 
 chroughout,  that  the  high  myfterics  of  Religion  are 
 accompanied  with  pradical  truths,  not  only  as  agree 
 mg  with  them,  but  as  drawn  out  of  them,  and  fhac 
 not  violently  draw  but  naturally  flowing  from  them 
 as  pure  ftrcams  from  a  pure  fprmg.     Thus  in  this  E- 
 piftle,  we  find  the  Apoftle  intermixing  his  divine  doc- 
 mtiQ  with  rnoft  ufe/ul  and  pra&ical  exhortations. 
 
 Chap. 
 
(  343  ) 
 
 Chdp.     t.  yerje>    13.22.     And  in  the  beginning  of 
 this  chap,  Again>  and  now  in  chefe  words. 
 
 And  upon  this  model  ought  both  the  Minifters  of 
 the  Gofpel  to  form  their  preaching,  and  the  hearers 
 their  ear*    Minifters  are  not  to  inftruft  only,or  exhort 
 only,  but  to  do  both,  to  exhort  Men  to  holinefs  and 
 the  duties  of  a  Chriftian  life*  Without  inftru&ing 
 men  in  the  do&rine  of  faith  and  bringing  them  to 
 Jcfus  Chrift  is  to  build  ahoufe  without  a  foundation, 
 Aftd  on  the  other  fide,  to  inftruii  the  mind  in  the 
 knowledge  of  divine  things,  and  negleft  the  prefling 
 of  that  pra&ice  and  power  of  godlinefs  that  is  the 
 undivided  companion  of  true  faith,  is  to  forget  the 
 building  that  ought  to  be  rais'd  upon  that  foundation 
 once  laid,  which  is  likewife  a  point  of  very  greac 
 folly.     Or  if  Men  laying  that  right  foundation  do 
 proceed  to  the  Superftruciure  of  vain  and  empty  Spe- 
 culations \is  but  to  build  Hay  and  ftuble  in  ftead  of 
 thofe  folid  truths  that  direft  the  foul  in  the  way  to 
 happinefs  which  are  of  more  folidnefs  and  worth  than 
 Gold  and  Silver,  and  precious  (tones.     1  Tim*  3,9,, 
 Chrift  and  the  do&rine  that  reveals  him  is  called  the 
 myfierj  of  the  faith  and   Vtr.  \6.     Tht  my  for j  of 
 godlinefsy  as  Chrift  is  the  objeft  of  faittafo  he  is  the 
 fpring  and  fountain  of  godlinefs.     The  Apoftle  hav- 
 ing, we  fee,  in  his  foregoing  difcourfe  unfolded  the 
 excellency  of  Chrift,  and  of  Chriftians  in  Him5  pro- 
 ceeds here  to  exhort  them  to  that  pure  and  Spirit- 
 ual temper  of  mind  and  courfe  of  life  that  becomes 
 Chriftians. 
 
 Thefe  hearers  are  to  blame  and  do  prejudge  then> 
 felves  that  are  attentive  only  to  fuch  words  and  di- 
 fcourfe as  ftirre  the  affections  for  the  prefent?  and 
 
(  344  3 
 
 rind  no  refifh  in  the  do&rine  of  faith;  and  the  unfold- 
 ing of  thofe  myfteiies  chat  bear  the  whole  weight  of 
 Religion,  and  are  the  ground  bath  of  all  Chriftian 
 obedience,  and  all  exhortations  and  pcrfuafives  to  iu 
 Thefe  temporary  fudden  ftirrings  of  the  affe&ions, 
 without  a  right  informed  mind,  and  fome  meafurcof 
 due  knowledge  of  God  in  Chrift,  do  no  good.     '  ri* 
 the  wind  of  a  word  of  exhortation  that  ftirrcs  them 
 for  the  time  againft   their  Lufts,  but  the  firit  wind 
 of  tentation  that  comes,  caries  them  away,  and  thus 
 the  mind  is    but  Tofs'd  too  and  fro  like  a  wave  of 
 the  Sea  with  all  kind  of  winds,  not  being  rooted  and 
 grounded  in  the  faith  of  chrift.     As  it  is  Col.   2.  7. 
 andfoin  the  love  of  Chrift  Eph.  5.  17.   Which  are 
 she  conquering  graces  that  fubdue  his  Luftsand  the 
 world  umoa  Chriftian  1  Joh.  5.  4,  2  Cor.  5.  14,  15. 
 Love  makes  a  Man  dead  to  himfelf,  and  the  world  and 
 to  live  to  Chrift  that  died  for  him. 
 
 On  the  other  part,  they  are  no  lefs,  yea  toore  to 
 blame  that  are  glad  to  have  their  minds  inftru&ed  in 
 the  myfteries  of  the  Chriftian  faith,  and  out  of  a 
 mere  natural  defire  to  know,  are  curious  to  hear  fuch 
 things  as  inform  them,  but  when  it  comes  to  the  urg- 
 ing of  holinefs  and  mortifying  their  Lufts,  thefe  arc 
 hard  fajings,  they  had  rather  there  were  fome  way 
 to  receive  Chrift,  and  retain  their  Lufts  too,  and 
 bjingtbem  to  agreement :  To  hear  of  the  mercies  of 
 God  and  the  dignities  of  his  people  in  Chrift  is  very 
 pleafing,  hut  to  have  this  follow  upon  it  ahftain  from 
 ft/by  Ln(ls>  this  is  an  importune,  troublcfome  dif- 
 courie  ;  Butirmuft  be  fo  for  all  that, thefe  that  will 
 fhare  in  that  mercy,  and  happinef*,  muft  abftain  from 
 flejhlyjujts.    &c. 
 
 Pearly 
 
Dearly  Beloved,   I  bejecchj>cu~]  There  is  a  faculty 
 of  reproving  required  in  the  Miniftry,  and  fometimes 
 a  neceificy    of  very   fharp  Rebukes,  cutting  ones. 
 They  that  have  much  of  the  Spirit  of  meeknefs5  may 
 have  a  rod  by  them  too5  to  ufe  upon  neceffity  :  But 
 lure  the  way  of  Meeknefs  is  that  they  ufe  moft  wil- 
 lingly, as  the  Apoftle  there  implies.     And  out  of  all 
 queftion  with  ingenuous  minds,  the  mild  way  of  fweet 
 intreaties  is  very  forcible  5  asoylthat  penetrates  and 
 finks  ininfenfibly  or  (toufe  that  known  refemblance) 
 thev  prevail  as  the  Sun  beams,  that  without  any  noife* 
 make  the  Traveller  caft  his  Cloak,  which  all  the 
 bluftering  of  the  Wind  could  not  do  :  But  made 
 him  rather  gather  it  clofer,  and  bind  ic  fafter  about 
 him.   We  fee  the  Apoftles  are  frequent  in  this  (train 
 of  Intreaties.   I  befcech  you->  Rom.  12  i«     Now  this 
 word  of  intreatie  is  ftrengthned  much  by  the  other 
 Dearly  Beloved,   fcarce  can  the   harfheft  Reproofs 
 much  lefs    gentle  Reproofs  be  thrown  back,  that 
 have  upon  them  the  (lamp  of  Love.     That  which  is 
 known  to  come  from  Love  cannot  readily  but  be  fa 
 received  too,   and  'tis  thus  exprefs'd^   for  that  very 
 purpofe5  that  the  requeft  may  be  the  more  welcome* 
 Beloved,'t\s  the  advice  of  a  Friend,one  that  truly  loves 
 you,  and  aims  at  nothing  in  it  but  your  good,  'tis 
 becaufe  I  love  you  that  I  intreat  you,  and  intreat 
 you  as  you  love  your  felves  t&  abftain  from  flefely 
 lufit  that  war  againji  your  Sonls.And  what  is  our 
 purpofe  when  we  exhort  you  tobelieve  and  re- 
 pent, but  that  you  may  be  happy  in  the  forgive- 
 nefs  of  your  fins  ?  Why  do  we  defire  you'to  embrace 
 Chrift  ?   but  that  through  him  ye  may   have  ever- 
 la.lt  inglife. 
 
 X  x  How- 
 
C  34*  ).        ,. 
 
 Howfoever  you  take  thtfe  things,  'tis  Our  Duty 
 unceffamly  to  put  you  in  mind  of  them,  and  to  do 
 ir  with  much  love  and  tendernefs  of  afleftion  to  your 
 Souls,  not  only  prefling  you  by  frequent  warnings, 
 and  exhorting?,  but  alfo  by  frequent  Prayers  and 
 tears  for  your  Solvation. 
 
 Abjtain]  'Twas  a  very  wife  abridgment  that  Fpitfe* 
 tus  made  of  Philofophy  into  thofe  two  wordr,  bear 
 and  forbear.  Thefe  are  truly  the  two  main  Duties 
 that  our  Apoftle  recommends  to  his  Chriftian  Bre- 
 thren, as  in  this  Fpijile.  Tis  one  and  the  fame  ftrength 
 of  Spirit  that  raifes  a  Man  above  both  the  trou- 
 bles and  plea  fares  of  the  World,  and  makes  him  de- 
 fpife  and  trample  upon  both. 
 
 We  have  firft  briefly  to  explain  what  thefc  flejhlj 
 lufts  mean,  then  to  confidcr  the  exhortation  of  ab. 
 ftaining  from  them. 
 
 Unchjift  defires  are  particularly  called  by  this  name 
 indeed,  but  to  take  it  for  thefe  only  in  this  place, 
 is  doubtleft  too  narrow.  That  which  feems  to  be 
 the  true  fenfe  of  it  here,  takes  in  all  undue  defires 
 andufe  of  Earthly  things,  and  all  the  corrupt  affecti- 
 ons of  our  carnal  minds. 
 
 Now  in  that  fenfe9  thefe  flefhly  lufts  comprehend 
 a  great  part  of  the  body  of  fin,  all  thofe  three 
 the  Worlds  acccurfed  Trinity,  i  Job.  2.  are  under 
 this  name  here  offtejhly  /#/?/.  A  crew  of  bafe  impe- 
 rious Matters  they  are,  to  which  the  Natural  Man 
 is  a  flave5  Jhrving  divers  lujls.  Some  more  addi&ed 
 to  the  Service  of  one  kind  ofluft,  fome  of  another: 
 But  all  in  this  unhappy,  that  they  are  Stranger?,  yea 
 Enemies  to  God,  and  as  the  bruite  Creatures,  Servants 
 to  their  flclh,  either  bcafts.  of  the  field  as  covetous 
 
 with 
 
n-,       (      347     )  , 
 
 with  their  eye  0: ill  uponcae earth  •  or  voluptuous, 
 fwiming  in  pleafures  as  the  Fifties  of  the  Sea,  or 
 Fowlsof  the  air  in  vain  ambition.  AH  the  ftrifes 
 that  are  rais'd  aboutthefe  things*  all  malice,  and 
 envyings  all  bittcrnefs  and  evil  (peaking,  which 
 are  works  of  the  fiefti  and  tend  to  the  fatisfy- 
 ing  of  its  wicked  defires,  we  are  here  requefted  to 
 abftain  from. 
 
 To  abftain  from  thefe  lufts  is  to  hate  and  fly  from 
 the  very  thoughts  and  firft  motions  of  them,  and  if 
 furprifd  by  thofe,  yet  to  kill  them  there,  that 
 they  bring  not  forth :  And  to  fufpeft  our  fel ves  even 
 in  thofe  things  that  are  not  finful,  and  to  keep  afar 
 off  from  all  inducements  to  thofe  polluted  wayes 
 
 of  fin. 
 
 In  a  word,  theferving  ofour  ffe(h  either  in  things 
 forbidden  us,  as  unjuft  gain  or  unlawful  pleafures 
 &c.  And  withal  from  immoderate  defirc  of,  and 
 delighting  in  any  earthly  things  although  fuch  as  is 
 lawful,  yea  neceflary  in  fome  degree  to  defire  and 
 ufe  them,  to  have  any  feverifh  preffing  thirft  after 
 gain,  even  juft  gain  or  after  earthly  delights  though 
 lawful  is  to  begnilty  of  thofe  flefbly  lufts  and  a  thing 
 very  unbefeeming  the  dignity  of  a  Chriftian,  they 
 that  are  clotth'd  in  Scarlet  to  embrace  a  Dnnghil  is 
 a  ftrange  fight ;  therefore  the  Apoftle  having  fo 
 cleared  that  immediately  before,  hath  the  better  rea- 
 fon  to  require  this  of  them  that  they  abftain  from 
 flejblj  lujis. 
 
 Let  their  own  (laves  ferve  them,  you  are  redeem'd 
 and  deliver'd  from  them,  a  free  People,  yea  Kings, 
 aud  futts  it  with  Royal  dignity  to  obey  vile  lufts  > 
 You  are  Prtefts  confecrated  to  God,  and  will  you 
 
 X  x  2  tumble 
 
C  348  ) 
 
 tumble  your  felvea  and  your  precious  Garments  in 
 the  Mire?  [t  was  a  high  fpeech  of  a  Heathen,  that 
 he  was  greater  andborn  to  greater  things,  thin  to  be 
 a  firvant  to  his  body  h  how  much  more  ought  he 
 that's  born  again  fay  io?  Being  born  Heir  to  a  crown 
 that  fadeth  not. 
 
 Again.,  as  the  honour  ofa  Chriftians  eftate  is  far 
 above  this  bafenefs  of  ferving  his  lufts,  fo  the 
 happinefs,  and  pleafantnefs  of  his  Eftate,  fets  Mm 
 above  the  need  of  the  pleafures  of  fin.  He  Did 
 before,  if  ye  have  tafted  that  the  Lord  is  graci- 
 ousy  defire  the  fincere  Milk,  of  the  !vord>  defire  that 
 word  wherein  you  may  tafte  more  of  his  grajiouf- 
 nefs,  and  as  that  fitly  urgeth  the  appetites  defire  of 
 the  word,  fo  it  is  ftrong  toperfwade  thisabftinence 
 from  flefhly  lufts,  yea  the  difdain  and  loathing  of 
 them,  if  you  have  the  leaft  experience  of  the  fweet- 
 nefs  of  his  love,  have  but  tafted  of  the  Cryftal  Ri- 
 ver of  his  pleafures,  the  muddy  pudle  pleafures  of 
 fin  will  be  hateful  and  loathfome  to  you  •  yea  the 
 beft  earthly  delights  that  are,  will  bedifreliflrd  and 
 unfovoury  to  your  tafte.  Theimbittering  the  brejfts 
 of  the  World  to  the  Godly  by  affii&ions,  doth  fome- 
 thing  indeed  to  their  weaning  from  them,  but  the 
 breafts  of  confolation  that  are  given  them  in  their 
 ltead,  weans  much  moreeffe&ualiy. 
 
 The  true  reafon  why  we  remain  Servants  to  thefe 
 Lulls,  fome  to  one,  fome  to  another,  is3  becaufe  we 
 are  ftill  Strangers  to  the  Love  of  God5  md  thofe 
 pure  pleafures  that  are  in  him ;  Though  the  Pleafures 
 of  this  Earth  be  poor  and  low,  and  moft  unworthy 
 ourpurfuit,  yet  fo  long  as  Men  know  of  no  better, 
 ihey  will  (tick  by  tbofe  they  havef  fuchas  they  are. 
 
 The 
 
C  349  ) 
 
 The  Philofopher  gives  this  as  the  reafon  why  Men 
 are  fomuch  fet  upon  fenfual  Delights,  becaufe  they 
 Y  now  nor  the  higher  pleafures  that  are  proper  to  the 
 T  t  !3  and  they  muft  have  it  fome  way,  'Tis  too  often 
 in  vain  to  fpeak  to  Men  in  this,  to  follow  them 
 with  the  Apoftles  intreaty  I  befeech  you  abjiainfrom 
 fiffiylujls)  unlets  they  that  are  fpoketo,  befuch  as 
 he  fpeaks  of  in  the  foimer  words,  fuch  as  have  ohs 
 tained  mercy  and  have  tafted  of  the  gracioulnefs 
 and  love  of  Chrift,  whofe  loves  are  better  then 
 Wine.  Oh  that  we  would  feek  the  knowledge  of 
 this  love,  for  feeking  it  we  (bould  find  it,  and  find- 
 ing it,  no  force  would  need  to  pull  the  delights  of 
 fin  out  of  our  hands,  we  would  throw  them  away 
 of  cur  own  accord. 
 
 Thus  a  Carnal  mind  prejudices  it  felf  againft  Re- 
 ligion, when  it  hears  that  it  requires  an  abftinence 
 from  flefhly  lufts5  bereaves  Men  of  their  mirth  and 
 delight  in  fin:  But  they  know  not  that  it  is  to  make 
 way  for  more  refin'd  and.  precious  delights,  there  is 
 nothing  of  this  kind  taken  from  us,  but  by  a  very- 
 advantageous  exchange,  'tis  made  up,  in  the  World 
 yeJImU  have  affliction,  but  in  we  ye  JJjall  have  Peace. 
 Is  not  wantof  the  Worlds  peace  abundantly  paid 
 with  peace  in  him?  Thus  flefhly  lufts  are  caft  out 
 of  the  hearts  of  Believers  as  Rubbifh  and  trafh  to 
 make  room  for  Spiritual  comforts,  we  are  barr'd 
 fellowship  with  the  unfruitful  works  of  darknefs 
 to  the  end  we  may  have  fellowfhip  with  God 
 and  his  Son  Jcfus  Chrift,  this  is  to  make  Men 
 eat  Angels  food  indeed,  as  was  faid  of  the  Manna. 
 The  ferving  of  the  flefh,  fets  Man  below  himfelf 
 down  amongft  the  Beafts;   and  the  confolations  of 
 
 us 
 
(  3*0 
 
 theSpiritand  Communion  with  God  raifes  him  above 
 himfelf  and  aflbciates  him  with  the  Angels.  But  Jet 
 as  fpeak  to  the  Apoftles  own  difuafives  from  thefe 
 lufts.  i.  From  the  Condition  of  Chriftians.  2.  From 
 the  Condition  of  thofe  lufts. 
 
 As  Strangers]  Thefe  Difperfed  Jews  were  Stran- 
 gers fcatter'd  in  divers  Countries  as  Chip,  i.f£  t,  but 
 here  that  is  not  intended,  they  are  called  Strangers 
 in  that  Spiritual  fenfe  that  agrees  in  common  to  all 
 the  Saints,  poffibly  in  calling  them  thus,  he  alludes 
 to  their  outward  difperfion,  but  means  their  Spiri- 
 tual alienation  from  the  World,  and  Intereft  in  the 
 New  J  em  file  m. 
 
 And  this  he  ufes  as  a  very  pertinent  enforcement  of 
 his  Exhortation.    Whatfoever  others  do,  the  ferving 
 of  the  flefh,  and  love  of  the  World  is  molt  incongru- 
 ous and  unfeemly  in  your  Perfon.  Confider  what  you 
 are  :  If  you  were  Citizens  of  this  World,  then  you 
 might  drive  the  fame  trade  with  them,   follow  the 
 fame  lufts,  but  feeing  you  are  chofen  and  called  out 
 of  this  World,  and   inverted  into  a  new  Society, 
 made  free  of  another  City,  and  are  therefore  here 
 but  Travellers  palling  through  to  your  Countrey  } 
 'tis  very  reafonable  that  there  be  this  difference  be- 
 twixt you  and  the  World,  that  while  they  live  as 
 at  home,    Let  your  carriage  be  fuch  as   fits  Stran- 
 gers, not  glutting  your   felves  with  thefe  kind  of 
 pleafures,   furfeiting  upon  their  delcious  fruits,  as 
 fome  unwary  Travellers  do  abroad  $    but  as  wife 
 Strangers  living  warily,  and  foberly3  and  ftill  mind- 
 ingmoft  of  all  your  journey  homewards,  fufpefting 
 dangers  and   fnares  in  your  way,  and   fo  walking 
 with  holy   fearD  as  the  Hebrew  word  for  a  Stran- 
 ger imports.  There 
 
(  3*1  ) 
 
 There  is  indeed  a  miferable  party  even  within  a 
 Chnftiani  the  remainder  of  corruptions  that  is  no 
 S  r.-^ger  here,  and  therefore  keeps  friendlhip  and 
 (  o -u  ipondence  with  the  Worlds  and  will  readily 
 be;  ra>  him  if  he  watch  not  the  more :  fo  that  he  is 
 t  only  to  fly  the  Pollutions  of  the  Worldthat  are 
 md  about  him,  and  to  chufe  his  fteps  that  he  be 
 not  enfnared  from  without,  but  he  is  to  be  upon  a 
 continual  guard  againft  the  Lulls  and  Corruption 
 that  is  yet  within  hirafelf,  to  curb  and  control  his 
 own  lufb,  and  give  them  refolute  and  flat  refufals 
 when  they  follicit  him,  and  to  (top  up  their  Effcyes 
 and  opportunities  ofintercourfewith  the  World,  and 
 fuch  things  as  nourifh  them,  and  fo  to  do  what  he 
 can  to  ftarve  them  out  of  the  holds  they  keep  with- 
 n  him,  and  to  ftrengthen  that  new  nature  which  is 
 in  him  ;  to  live  and  aft  according  to  it,  tho  fo  he 
 (hall  be  fure  to  live  as  a  Stranger  here,  and  a  de- 
 ipis'd  mock'd  and  hated  Stranger. 
 
 And  'tis  not  the  worfe  that  it  be  fo,  if  Men  in 
 Forraign  Countreys  be  fubjefl:  to  forget  their  own 
 at  an)  time,  'tis  fure  then,  when  they  are  kiodlyeft 
 us'd  abroad,  and  are  moft  at  their  eafe  5  and  thus  a 
 Chriftian  may  be  in  fome danger  when  he  isbeft  ac- 
 commodate, and  hath  moft  of  the  fmiles  and  carefle* 
 of  the  World,  that  though  he  can  never  wholly  for- 
 get his  Home  that  is  above,  yet  his  thoughts  of  it 
 will  be  lefs  frequent,  and  hisdefires  ofitlefsearneft* 
 and  it  may  be  he  may  infenfibly  Aide  into  Cuftomesj, 
 and  habitudes,  as  men  will  do  that  are  well  foated 
 in  fome  other  Country  ;  But  by  the  troubles,  and 
 imfriendlinefs  of  the  World  he  gains  this,  that  when 
 
 thev 
 
(  3Sa  ) 
 
 they  abound  mod  upon  him,  he  then  frJs  himfelf 
 aSranger,  and  remembers  to  behave  himfelf  Co^  and 
 thinks  often  with  much  delight,  and  ftrong  defirea 
 on  his  own  Country^  and  the  rich  and  fure  Inheri- 
 tance that  lyes  there,  and  theeafe  and  reft  he  dull 
 have  when  he  comes  thither. 
 
 And  this  will  perfuadc  him  ftrongly  to  fly  all  polfc  t- 
 ed  ways  and  luft^asfaftasthe  World  follower  then  ; 
 it  will   make  him  abhorr  the  pleafures  of  fin,   and  life 
 the  allowable   injoyments  of   this  earrh  warily  and 
 ttiodefately,  never  engaging  his  heart  to   them  as 
 Worldlings  do,  but  alwayes  keeping  that  free,   free 
 from  that  earned:  defire  in  the  purftwt  of  worldly 
 things,   and  that  deep  delight   in  the  obtaining  of 
 them,    which  the   Men  of  the  earth  beftow  upon 
 them.     There  is  a  diligence  in  his  Calling  and  pru- 
 dent regard  of  his  affairs,  not  only  permitted  to  a 
 Chriftian,  but  requir'd  of  him  ;  But  yet  in  compan- 
 ion of  his  great  and  High  Calling  (as  the  Apoftle  calls 
 it)  he  followes  all  his  other  bufinefles  with  a  kind 
 of  coldncf-  and  indifferency,  as  not  accounting  very 
 much  which  way  they  go,   his  heart  is  elfewhere. 
 The  Traveller  provides  himfelf  as  he  can  of  enter- 
 tainment5  and  lodging  where  he  comes,  if  it  be  com* 
 modioiis   'tis  well  ;  but  if  nor,   'tis  no  great  matter, 
 if  he  find  but  neceffaries,  he  can  abate  delicacies 
 very  well,  for  where  he  finds  them  in  his  way  he 
 neither  can,    nor  if  he  could,  would  chufe  to  day 
 there,   though  his  Inn  were  drcfled  with  the  richefr 
 hayings  and  furniture,  yet 'tis  not  his  home,  he  mud: 
 and  would  leaved.      That's  the  character  of  ungod- 
 ly Men  they  mind  earthly  things*  Phil.  3.  they  are 
 drown'd  in  them  over  head  and  ears  as  we  faj\ 
 
 If 
 
(  353  ) 
 
 If  Chriftians  would  confiuer  how  litk3  and  for 
 how  licle  a  while  they  arc  concern'd  in  any  thing 
 that's  here,  they  would  go  through  any  eflate,  and 
 any  changes  of  eftate3  cither  to  the  better  or  the 
 worfe  with  very  compofed  equal  minds,  always  mo* 
 dcrate  in  their  ncceflary  cares,  and  never  taking  any 
 care  at  all  for  the  flefti  to  fulfill   the  lujis  of  it. 
 
 Let  them  that  have  no  better  home  than  this  world 
 to  lay  claim  to^  live  here  as  ac  home,  and  ferve  their 
 lufts,  they  that  have  all  their  portion  in  this  life,  no 
 more  good  to  look  for  than  what  they  can  catch  here ; 
 Let  thtm  take  their  time  of  the  poor  profits  and 
 pleafures  that  are  here  :  But  you  that  have  your 
 whole  eftate,  all  your  riches  and  pleafures  laid  up  in 
 Heaven*  and  refcrv'd  there  for  you,  let  your  hearts 
 be  there,  and  your  converfation  there,  this  is  not  the 
 place  of  your  reft,nor  your  delights,  unlefs  you  would 
 be  willing  to  change  and  to  have  your  good  things 
 here,  as  iome  foolifh  Travellers,  that  fpend  the  e- 
 ftate  they  (hould  live  on  at  home  in  a  litle  whiles 
 braving  it  abroad  amongft  Grangers,  will  you  with 
 profane  Efau  fell  your  birthright  for  a  mejfe  ofpot- 
 tiioe  ?  Sell  eternity  for  a  moment,  and  fuch  plea- 
 fures, as  a  moment  of  them,  is  more  worth  than  an 
 eternity  of  the  other. 
 
 It  were  quarrel  enough  again  ft  flejhly  lujis3  which 
 rev  agdwft  the  Soul.  That  they  are  fo  far  below 
 the  Souh  that  they  cannot  content,  no  nor  at  all 
 reach  the  Soul,  they  are  not  a  futable,  much  lefs  a 
 fatisfying  good  to  it.  Although  fin  hath  unfpeak- 
 ably  abuYd  the  Soul  of  Man,  yet  its  excellent  na« 
 ture  and  original  does  ftill  caufe  a  vaft  difpropor-* 
 tion  betwixt  it?  and  all  rhofe  grofs  bafe  things  of  the 
 
 Y  y  earth 
 
C  354  ) 
 
 earth  that  concern  the  fklh  and  go  no  further.  But 
 ihis  is  not  all,  thefe  ticfhly  lufts are  no  benefit 
 to  the  Soul,  but  they  are  its  pernicious  enemies: 
 They  war  againflt  it,  a^d  their  war  againft,  it,  is  alJ 
 made  up  of  Stratagem  and  (light,  foe  they  cannot 
 burc  the  Soul,  but  by  it  felf,  they  promife  it  fome 
 contentment,  and  fo  gain  its  confine  to  fcrve  them, 
 and  undo  it  felf,  they  embrace  the  Soul  that  they  may 
 (irangle  it.  The  5oul  is  too  much  diverted  trom  its 
 own  proper  bufinefs,  by  the  inevitable  and  uncclf- 
 ant  ncceflitks  of  the  body.  And  therefore 'tis  ex- 
 ceeding injuftice,  and  cruelty  to  make  it  likewife  /crve 
 the  extravagant  and  finfull  dcfires  ot  the  fk fh  ,  fo 
 much  time  ioc  deep,  and  fo  much  for  eating,  and 
 chinking  and  drcfling,  and  undreffingv  and  to  many 
 tbagreateft  part  of  the  time  that  remaincs  fromthefc 
 fpent  in  labouring  and  providing  for.  thofe.  Look 
 on  the  employments  of  moft  Men,  all  the  labctar  of 
 the  Husband-men  in  the  Countrey  and  Tradefmen  in 
 the  City,  the  multitude  of  fhops  and  callings,  what 
 arc  they  all  i  But  the  intereft  and  fcrviceof  the  body, 
 and  in  all  thefe  the  immortal  Soul  is  drawn  down 
 to  .drudge  for  the  mortal,  body,  the  houfe  of  day 
 wherein  it  dwells.  And  in  the  fenfe  ofchis,  thole 
 Souls  that  truely  know,  and  conhder.  themfdves  in 
 this  condition  do  often  groan  under  the  burden,  and 
 aefire  the  day  of  their  deliverance,  0to&  the  fr- 
 liict  of  the  fleih  in  the  inordinarc  lufts  of  it,  is  a.  point 
 of  farbafer  flivery,  and  indignity  tu  the  Soul,  and- 
 cloch  not  only  divcitic  from  fpiiitua!  things  for  the 
 time  :  But  habicualy  tudifpofes  ic  to  every  Spiriuiai 
 wi'ik  and  makes  it  earthly  and  fenfual,  and  fo  unfi  s 
 .;   for  heavenly  things:    Where  thefe  lulls  or  any 
 
 OflC 
 
L       C  355  ) 
 
 one  of  them  have  dominion  the  Soul  cannot  at  all 
 perform  any  good,  neither  pray,  nor  hear,  nor  read 
 the  word  aright,  And  in  as  far  as  any  of  them  pre* 
 vail  upon  the  Soul  of  a  Child  of  God,  they  do  dif- 
 joynt  and  difablc  it  for  holy  things. 
 
 Although  they  be  not  of  the  groifeft  kind  of  lulls, 
 but  fuch  things  as  are  fcarce  taken  notice  of  in  a 
 Man,  cither  by  others  or  by  his  own  confcicncc, 
 fomc  irregular  defires,  or  entailments  of  the  heart, 
 Tet  thefe  title  Foxes  will  dejlroy  the  vines  ,  they 
 will  prey  upon  the  graces  or  a  Chriflian,  and  keep 
 them  very  low  :  Therefore  itconcernes  us  much  to 
 ftudy  our  hearts,  and  be  exaft  in  calling  to  account 
 the  feveral  affections  that  are  in  them  ;  otherwile 
 even  fuch  as  are  called  of  God,  and  have  obtained 
 mercy  (for  fuch  the  Apoftle  fpeaks  to  J  may  have  fuch 
 lofts  within  them,  as  will  much  abate  the  flourish- 
 ing of  their  graces  and  the  Spiritual  beauty  of  the 
 
 Scul. 
 
 The  Godly  know  it  well  in  their  fad  experience, 
 that  their  own  hearts  do  often  deceive  them,  har- 
 bouring and  hiding  fuch  things  as  prejudge  them 
 much  of  that  livclincfs  of  grace  and  comforts  of  the 
 Holy  Ghoft  that  otherwift  they  would  be  very  like- 
 ly to  attain  unto. 
 
 This  warring  againft  the  Soul,  meaning  the  tr.if- 
 chief  and  hurtfullnefs  of  them,  hath  this  under  it, 
 that  thefc  lufts  as  breaches  of  Gods  Law  do  futjeft 
 the  Soul  to  his  wrath.  So  that  by  this  the  Apoftle 
 Might  well  urge  his  point.  Befides  that  thefe  lufts 
 are3  unworthy  cf  you,  the  truth  is,  if  you  Chriftians 
 (erve  your  lufts,  you  kill  your  Souls.  SoRom.  8.  13. 
 
 Confider  when  Men  are  on  their  death-beds,  and 
 
 Yy  2  near 
 
near  their  entering  eternity,  what  then  they  think  of  all 
 their  Moyling  in  the  earth5  and  (crying  of  their  own 
 hearts  and  lulls  in  any  kind,  when  they  fee  that  of 
 all  thde  wayes  nothing  remaines  to  them  tut  the 
 guihinefs  of  tluir  fin,  andaccufations  of  conference, 
 and  the  wrath  of  God. 
 
 Oh  !  that  you  would  be  perfuaded  to  efteemyour 
 precious  Souls,  and  not  wound  them  as  you  do,  buc 
 war  (or  them,  againft  all  thofe  lufls  that  war  againtt 
 the  Soul*  Tiie  Soul  of  a  Chriftian  is  doubly  preci- 
 ous, being  befides  its  natural  excellency  ennobled  by 
 grace,  and  fo  twice  defcended  of  heaven?  and  there- 
 fore deferves  better  ufa.gc  than  to  be  turn'd  into  a 
 Scullion,  to  ferve  the  fUili.  The  fervice  of  Jefus 
 Chrift  is  that  which  only  fits  k0  only  honourable  for 
 the  Soul  to  ferve  io  high  a  Lord,  and  only  due  cq 
 ferve  Him  that  bought  it  at  fohigh  a  rate. 
 
 Verfe.    12. 
 
 "Having  your  Conversion  honejl  among  the 
 Gentiles,  that  whereas  they  jpeah^  againfi 
 yoifi  as  Evil  doers,  they  way  by  your  good 
 w>or\s  which  they  (ball  behold,  glorify  God 
 in  the  day  of  violation. 
 
 THefe  two  things  that  a  Natural  Man  makes  leaft 
 account  of,  are  of  all  things  in  higheft  regard 
 ;ph  a  Chr^h'aib  W*  9wn  Soul^  and  Cods  glory. 
 
 So 
 
(  3570 
 
 Sd  that  there  be  no  ftrongcr  perfuafives  to  him  In 
 any  thing  than  the  intereft  ofthefe  two,  and  by.thefe 
 the  Apoftle  urgcth  his  prefent  Exhortation  to  FioB- 
 nefs  and  blamclefncfs  of  life^  for  the  fubftance  of  his 
 advice  or  requeft  in  this,  and  the  former  Verfe^  is  the 
 fame,  a  truely  honeft  converfation,  is  only  that  which 
 is  Spiritual,  not  dcfil'd  vvich  the  carnal  lufts  and  pol- 
 utions  of  the  world. 
 
 The  abftair.ing  from  thofe  lufts  doth  indeed  Com- 
 prehend, not  only  the  rule  of  outward  carriage,  but 
 the  inward  temper  of  the  mind,  whereas  this  honeft 
 converfation  doth  more  expreffely  concerne  our  ex- 
 ternal deportment  amongft  Men,  as  'tis  added,  hon°Jl 
 among  the  Gentiles.  And  fo  tending  to  the  glory  of 
 God :  So  that  thefe  two  are  infrparably  to  be  re- 
 garded the  inward  difpofition  of  our  hearts,  and  the 
 outward  converfation  and  courfe  of  our  lives. 
 
 I  {hall  fpeak  to  the  former  firft  as  the  fpring  of 
 the  latter^  Keep  thine  heart  with  all  diligence.  "For 
 all  depends  upon  that  for  from  thence  are  the  ijfuesof 
 Life.  Frov,  4.  23.  And  if  fo,  then  the  regulaiingof 
 the  tongue,  and  eyes,  and  feet  and  all  will  follow. 
 As  there  it  followes ,  Ver.  34,  That  the  impure 
 ftreams,  may  ceafe  from  running,  the  corrupt  fpring 
 muft  be  dried  up.  Men  may  convey  them  clofcly  to 
 run  under  ground  as  it  were,  as  they  do  vaults  and 
 ditches,  Sentinas  &  cloaca* -y  b'lt  till  the  heart  be 
 renewed  and  purg'd  from  bafe  lufts,  it  will  ftiil  be 
 fending  forth  feme  way  or  other  the  dreams  oi  ini- 
 quity, as  a  fountain  Swelleth  our,or  caft:th  forth  her 
 waters  unceffantly,  fo  fhe  cafteth  out  her  wicked - 
 nefs,  fayes  the  Pvophetb  of  that  very  People,  and 
 City  that  was  called  holy  by  rcafan  of  the  6td\\ 
 
 nances 
 
C  -35$  ) 
 
 nances  of  God*  $nd  profefiion  of  the  true  Religion 
 that  was  amongft  them*  And  therefore  tis  the  fame 
 prophet's  advice  from  the  Lord-  trafo  thine  heart  0 
 Jernfalem  how  l^g  JfjaJl  thj  vain  thoughts  lodge 
 within  thee.  Jer.  4,  14. 
 
 This  is  the  true  Method,  according  to  our  Saviours 
 po&rinc  Make  the  tree  good,  and  than  the  fruits 
 will  be  good,  not  till  then  :  for  who  can  gather  grapes 
 ofthornistorfigsofthijlles.  Some  good  outward 
 aftions  avail  nothing,the  Soul  being  unrenewed.  As 
 you  may  ftick  fome  figs  or  hang  fome  clutters  of 
 grapes  upon  a  chorne  bufli,  but  they  cannot  grow 
 upon  it. 
 
 In  this  Men  deceive  thcmfelves,  even  fuch  as  have 
 fome  thoughts  of  amendment?  when  they  fall  into 
 fin,  and  are  reprov'd  for  it,  they  (ay  and  poilibly think 
 fo  too,  I  will  take  heed  to  my  felf,  I  will  be  guilty 
 of  this  no  more,  and  becaufe  they  go  no  deeper,  they 
 are  many  of  them  enfnared  in  the  fame  kind  again ; 
 But  however,  if  they  do  never  commit  that  lame 
 fin,  they  do  but  change  it  for  fome  others  as  a  cur- 
 rent of  waters,  if  you  flop  their  pafifage  one  way, 
 ?hcy  reft  not  till  they  find  another.  The  convcrfa- 
 *ion  can  never  be  uniformly ,  and  entirely  good  till  the 
 (ram  of  the  heart,  theaffefiionsanddefires  that  lodge 
 in  it  bechanged.lt  is  naturally  an  evil  trcafure  of  im- 
 pure lufts  and  mull  in  fome  kind  venr,and  fpend  what  it 
 hath  within.  'Tis  to  begin  with  the  wrong  end  of 
 your  work  to  redify  the  outfide  firll,  to  fmooththe 
 conversion,  and  not  firft  of  all  purge  the  heart* 
 Evil  afiefdons  are  the  fource  of  evil  fpeeches  and  a- 
 ftions*  Whence  are  ftrifes  and  fightings  (  fayes  Sr. 
 James )  are  they  not  from  your  lulls  which  war  m 
 
 your 
 
your  members :  Unquiet  unruly  luffs  within  are  the 
 caufe  of  the  unquietneffes  and  contention*  abroad  iri 
 the  world.  One  Man  will' have*  his  corrupt  wilj,ancf 
 another  his,  and  thus  they  chock  and  juftler  one  ano- 
 ther, and  by  the  crofs  tdcounters'o'f  their  purpoles 
 as  fltnrs  meeting,  they  ftrrke  out  thefe  Sparkes  that 
 ki  all  on  fire. 
 
 So  then  according  to  the  order  of  the  Apoftles 
 Exhortation-,  the  only  true  principle  of  all  good 
 and  Chriftian  convt?rfacion  in  the  vvoflct,  is  the 
 morrifing  at  all  earthly,  and  finfull  lulls  in  th£  heart 
 while  they  have  pofTeffion  of  the  heart,  they  do  clog, 
 it  and  ftraiten  it  towards  God  and  his  wayes,  it  can- 
 not walk  conftamlV  m  them,  buc  when  the  heart  ist 
 freed  from  them  'tis  enlarg  d  and  fo  (  as  David  fpeak*  ) 
 fits  a  Man  not  only  to  walk  but  to  ran  the  way  of 
 Gods  commandzmenis  :  And  Without  this  freeing  of 
 the  heart  a  Man  will'  be  at  the  beft  very  uneven* 
 and  incongruous  in  his  ways,  one  ft'ep  like  a  Chri- 
 ftian  and  another  lite  a  worldling,  which  i*  an  un- 
 pfeafanr  and  an  unprofitable  way,  not  according  to 
 that  word  pfa.  18.  Thou  haft  fet  my  feet'  as  hin$r$ 
 feet*  fet  them  eve/?,  as  the  word  is*  noc  only  fwife 
 but  ftraight  and  even,  and  that  is  the  thing,  herd 
 rcquird  the  whole'  ctiurfe  and1  revolution  of  tf 
 Chriftian's  life  to  be  like  himfelf,  and  that  it*  may  be 
 fo,  the  whole  body  of  firb  and  all  the  meo&crs  o£ 
 it,  ail  the  deceitful  lujls^  muft  be  crucified. 
 
 In  the  words  there  are  3*  Things  1.  One  point 
 of  a  Chrifiians  ordinary  entertainment  in  the  world" 
 is  to  be  eviljpofoe  of.  2'.  Their  gpod'ufe  of  that  evi/9 
 to  do  the  better  fort  m  3.  The  good  end  and  certain 
 effed  of  their  fo  doing.  The  glory  of  Cod. 
 
 s,  Wfor$m 
 
(  3*.°  ) 
 
 i ,  Whereas  they  $e*k^  agawji  you  as  evil  doers  j 
 This  is  in  the  general  the  difcafe  of  Mans  corrupt 
 nature,  and  argues  much  the  bafenefs  and  depraved- 
 nefs  of  it,  this  propenfion  to  evil  fpeaking  one  of  a- 
 nother  cither  blotting  the  beft  anions  with  miicon- 
 ftru&ions,  or  taking  doubtful  things  by  the  left  car, 
 not  chufing  the  moll:  favourable,  but  on  the  contrary 
 the  very  harfheft  fenfe  that  can  be  put  upon  them. 
 Some  Men  take  more  plcafurc  in  the  narrow  Eying 
 of  the  true  and  real  faults  of  Men,  and  then  f  peak 
 of  them  with  a  kind  of  delight.   All  thefe  kind  of  evil 
 fpeakings  are  fuch  fruits  as  fpring  from  that  bitter 
 foot  of  pride  and  felf-love  5  which  is  naturaly  deep 
 fafkned  in  every  Mans  heart :  But  befides  this  gene- 
 ral bent  to  evil  fpeaking,  there  is  a  particular  malice 
 in  the  world  againft  thofe  that  are  born  of  God 
 which  muft  have  vent  in  calumnies  and  reproaches* 
 If  this  evil  fp'eaking  be  the  hilling  that  is  natural  to 
 the    Serpents  feed,  fure  by  reafon  of  their   natural 
 antipathy  it  muft  be  breath'd  forth  moft  againft  the 
 feed  of  the  Woman,  chofe  that  are  one  with  Jefus 
 Chrift  :  If  the  tongues  of  the  ungodly  be  lliarp  fvrords 
 even  to  one  another^  they  will  whet   them  fharper 
 than  ordinary  when  they  are  to  ufe  them  againft  the 
 righteous,  to  wound  their  name.    The  evil  tongue 
 muft  be  alwaye's  burning,  that  is  fit  on  fire  of  hell 
 as  St.  Junes  (peaks  5  bat  againft  the  Godly  it  will 
 be  furc  to  be  heated  {^.\tx\  times  hotter  than  'tis  for 
 others.     Reafons  of  this  are  1.     Being  naturajy  ha- 
 ters of  God  and  yet  unable  to  reach  him,  what  won- 
 der if  their  malice  aft  it  fclf  againft  His  Image  in 
 His  Children-,  and  labour  to  blot  and  ftain  that  all 
 fhey  can  with  the  fouleft  eaUunines. 
 
 2.  Becaufc 
 
 -  • 
 
2.  Becaufe  they  are  neither  able  nor  willing  them* 
 fclves  to  attain  unto  the  Spotlcfs  holy  life  of  Chrif- 
 tians .t»  ey  bemire  them,  and  would  make  them  like 
 the/ Selves  bv  falfe  afpeffion?,  they  cannot  rife  to  the 
 Eftace  oF  tht  Godly,  and  therefore  they  endeavour 
 to  draw  them  down  to  theirs  by  dctra&ion. 
 
 3.  The  Reproaches  theyeaft  upon  theProfefTors 
 of  Pure  Religion,  they  mean  mainly  againft  Religi- 
 on it  fe^j  and  intend  them  tortflettupon  it. 
 
 Thefc  evil  fpeakings  of  the  World  againft  pious 
 Men  proftffing  Religion,  are  partly  grofs  falfhoods 
 invented  without  the  leaft  ground  or  appearance  of 
 truth,  for  the  World  being  ever  credulous  of  evil* 
 efpeciatiy  upon  fo  deep  a  prejudice  as  it  hath  againft 
 the  Godly,  the  falfeft  and  abfurdeft  calumnies  will 
 ^alwayes  find  fo  much  belief  as  to  make  them  odious 
 or  very  fufpefted  at  leaft5  to  fuch  as  know  them 
 not;  this  is  the  Worlds  Maxime,  Lye  confidently  and 
 it  will  alvpayes  do  fomething%  As  a  Stone  taken  out 
 of  the  Mire  and  thrown  againft  a  white  Wall,  tho 
 it  ftick  not  there  but  rebound  prefently  back  again, 
 yet  it  leaves;  a  fpot  behind  it. 
 
 And  with  thofe  kind  of  evil  fpeakings,     were 
 
 the    Primitive   Chriftians    furcharg'd,    even  with 
 
 grofs   and   horrible    falftioods,    as    all  know  that 
 
 know  any  thing   of  the  Hiftory  of  thofe  times, 
 
 even  fuch  things  were  reported  of  them,    as  the 
 
 worft  of  wicked  Men  would  fcarce  be  guilty  ofi 
 
 The  Devil  for  as  witty  as  he  is5  makes  ufe  again 
 
 and  again  of  his  old  inventions,  and   makes  them 
 
 ferve  in  feveral  ages,  for  fo  were  the  Waldtnfes  ac* 
 
 cufed  of  inhumane  banquetings  and    beaftly  pro* 
 
 niifcuous  unclcannefs,   and  divers  thingi  not  once  tc 
 
 Z  i  be 
 
c  &  ) 
 
 be  named  amongji  Chrifiians,  mu  :h  lefs  to  be  prac- 
 tifed^by  them;  fo  that  it  is  no  new  thing  to  meet 
 with  the  impureft  vileft  flanders  as  the  Worlds 
 reward  of  Holmels,  and  the  practice  of  pure  Re- 
 Ifgiort. 
 
 Then  again  Confider,  How  much  more  will  ths 
 wicked  intuit  upon  the  leaft  real    blemifhes  that 
 they  can  e(py  amongft  the  Profeifors  of  Godlinefs. 
 And  in  this  there  is  a  threefold  injury  very  ordinary. 
 i#  S;ricl:!y  to  pry  into,  and  mnlicioully  to  object  a- 
 gainft  Chriftians  the  fmalleft  imperfections  and  frail- 
 ties of  their  Lives,  as  if  they  pretended  and  pro- 
 mif'd  abfolure  perfection. "  They  do  indeed  cxercife 
 themfelves  (fuch  nsareChriftians  indeed)    with  St. 
 Vanl)   to  keep  a  good  Conference  in  all  thing*  towards 
 God  and  Jlftn3  they  have  a  regard  unto  all  Gods  Com- 
 mandmentS)    as  David  fpeaks,  they  have  a  fincere 
 love  to  God  which  makes  them  ftudy  the  exaftefl: 
 obedience  they  can  reach,  and  this  is  an  imperfeft 
 kind  of  perfection,  \is  Evangelical,    but  not  Ange- 
 lical.    2.   To  impute   the  fcandalous  falls  of  fome 
 particular  Perfons  to  the  whole  number  :  Tisa  very 
 fliort  incompetent  rule,  to  make  judgement  of  any 
 one  Manhimfelf  by  one  aftion,  much  more  to  mea- 
 lure  all  the  reft  of  the  fame  ProfelTion  by  it  5  and 
 they  yet  proceed  further  \a  this  way  of  mif  judging, 
 g.  That  they  impute  the  perfonal  failings  of  Men  to 
 their  Religion,   and  difadvantage  it  by  the  faults  of 
 thofe  that  profefs  it,  which  as  tha  Ancients  plead 
 well,1  is  the   greateft    injufticei  and  fuch  as   they 
 would  nor  be  guilty  of  agaibft  their  own  Philofi- 
 phcrs.     They  could  wejl  diftinguilh  betwixt  their 
 Doctrine  aqd  the  faiUUwi  of  fume  of  their  follower?, 
 
 and 
 
C  3*3  )   .      . 
 
 and  thus  ought  they  to  have  deait  with  Chnftians 
 too.  Confider  their  Religion  in  it  fel£  and  the 
 Do&rine  that  it  teaches,  and  if  it  were  vinous  the 
 blame  were  juft,  but  if  it  taught  nothing  but  Hoii- 
 nefs  and  righteoufnefs,  then  the  blame  of  any  un- 
 holinefs  or  unrjghteoufneft  found  amongft  Chrifti- 
 ans  was  to  reft  upon  the  Pcrfons  themfelves,  that 
 were  guilty  of  it,  and  not  to  be  ftretch'd  to  the 
 whole  number  of  Profcflors,  touch  left  to  the  Reli- 
 on  that  they  profefs :  And  yet  this  is  (till  the  cuftom 
 of  the  World  upon  the  leaft  failing  they  can  efpy 
 in  the  Godly,  or  fuch  as  feem  to  be  fo,  much 
 more  with  open  mouth  upon  any  grofs  fin  in  any 
 of  them. 
 
 But  feeing  this  is  the  very  Charafter  of  a  profane 
 mind,  and  the  badge  of  the  Enemies  of  Religion* 
 beware  of  (baring  at  all  with  them  in  it,  give  not 
 eafy  entertainment  to  the  reports  of  profane,  or  of 
 mere  civil  Men,  againft  the  profeffors  of  Religion, 
 they  are  undoubtedly  partial,  and  their   teftimony 
 juftly  fufpe&ed.  Lend  them  not  a  ready  ear  to  re- 
 ceive their  evil  fpeakingSj  much  left  your  tongue  to 
 divulge  them,    and  fet   them  further   going  :  Yea, 
 take  heed  that  you  takenotpleafure  in  any  the  leaft 
 kind  of  fcoffs,    againft  the  fincerity  and  power  of 
 Religion.     And  all  of  you  that  defire  your  (elves 
 to  walk  as  Chriftiaos,    be  very  wary,  that  ye  wrong 
 not  one  another,  and  help  not  the  wicked  againft 
 you,  by  your  mutual  mifconftruftions  and  mifcen- 
 fures  one  of  another,  far  be  it  from  you  to  take 
 pleafure  in  hearing  others  evil  fpoken  of,  whether 
 unjuftly,    or  though  it  be  fome  way  defervedly,  yet 
 Jet  itbealway  grievous  to  you,    and  no  way  plea- 
 
 Zz  2  fing 
 
X  3*4  ) 
 
 fing  to  hear  fuch  things,  much  left  to  fpeak  ofthem 
 It    is  the  Devils  delight  to   be   plea^d   with   evil 
 fpeakings.    The  Syrian   calls  him  an  Ak*l  Kartz<$ 
 safer  Qt  Jldunders  or  Cilumnits.     They  are  a  difh 
 that  pleafehis  pallate,  and  Men  are  naturally  of  bis 
 Diet.      In  the  35.  Pfa,l,V,6.  There  is  a  word  that 
 is  rendered  mockers  at  Feafts,  or  fe*fting  wocl{eriy 
 that  feafted  Mens  ears  at  their  meetings  with  fpeak- 
 ing  of  the  faulcs  of  others  fcoffingly)  and  therefore 
 Awed  with  them  of  their  cakes,  or  feafts  as  the 
 word  is;    but  to  a  renewed   Chriftian  mind,  that 
 hath  a  new  tafte,  and  all  new  fenfes,  there  is  no- 
 thing more  unfavoury,  than  to  hear  the  defaming 
 of  others,  efpecially  of  fuch  asprofefs  Religion,  did 
 the  Law  of  Love  poflefs  our  hearts  it  would  regu- 
 late our  Ear  and  Tongue,    and  make  them  mod  ren- 
 der of  the  name  of  our  Brethren,  it  would  teach  us 
 the  faculty  of  covering  their  infirmities,  and  judging 
 favourably.,  taking  alwayes  the  beft  fide  and  molt 
 charitable  fenfe  of  their  attions,  and  to  blunt  the 
 fire- edge  of  our  cenfures  upon  our  felves,  our  own 
 hard  hearts  and  rebellious  wills  within,  that   they 
 might  remain  no  more  (harp  againft  others,  then  is 
 needful  for  their  good. 
 
 And  this  would  cut  (hort  thole  that  are  without, 
 from  a  great  deal  of  Provifions  of  evil  fpeaking  a- 
 gainft  Chriftians  that  they  many  times  are  fyrnifh'd 
 withal  by  themfelves,  through  tneir  uncharitable 
 carriage  one  towards  another.  However  this  being 
 the  hard  meafure  that  they  ahvaye?  find  in  the 
 World,  it  is  their  wifdam  to  confider  it  aright, 
 and  to  ftudy  that  good  which  according  to  the 
 Apoftles  advice,  may  be  extra&edoutofit3  and  that 
 is  the  fecend  thing  %o  be  fpoken  to,  2   Tcur 
 
(  3*0 
 
 2.  Your  CoHvtrfation\  As  the  Soveraign  power  of 
 drawing  good  out  of  evil  refidesinGod,  and  argues 
 his  primitive  goodnefs,  Co  he  teacheth  his  own 
 Children  fome  faculty  this  way,  that  they  may 
 refemble  Him  in  it,  he  teacheth  them  to  draw 
 fweetnefs  out  of  their  bittereft  affl;&ions,  and  in- 
 creafe  of  inward  peace  from  their  outward  troubles. 
 And  as  thefe  bufferings  of  the  tongue  are  no  fmall 
 part  of  their  fufTerings,  fo  they  reap  no  fmall  bene- 
 fit by  them  many  wayes,  particularly  in  this  one,  that 
 they  order  their  Coverfation  the  better,  and  walk 
 the  more  exa&ly  for  it. 
 
 And  this  no  doubt  in  Divine  Providence  is  in- 
 tended and  ordered  for  their  good,  and  all  their 
 other  trials.  The  (harp  cenfures  and  evil  fpeakings 
 that  a  Chriftian  is  incompafled  withal  in  the  World 
 is  no  other  but  a  hedge  of  thornes  fet  on  every  fide, 
 that  he  go  not  out  of  his  way,  but  keep  ftraight 
 on  in  it  betwixt  them,  not  declining  to  the  right  hand 
 nor  to  the  left*  whereas  if  they  found  nothing,  but 
 the  favour  and  good  opinion  of  the  world,  they 
 might  as  in  a  way  unhedged  be  fubjeft  to  expati- 
 ate5  and  wander  out  into  the  Meadowes  of  Carnal 
 pleafures  that  are  about  them,  that  would  call 
 and  allnre  them,  and  often  amufe  them  from  thetr 
 journey. 
 
 And  thus  it  might  fall  out  that  Chriftians  would 
 deferve  cenfure  and  evil  fpeakings  the  mote,  ifthey 
 did  not  ufually  fuffer  them  undeferved.  This  then 
 turnes  into  a  great  advantage  to  them,  making  them 
 more  anfwerable  to  thole  two  things  that  our  SaVf- 
 cur  }oynes5  to  watch  and  Trjy^  to  be  the  more  vigi- 
 letir  over  thenifelves,  and  the  more  earned   with 
 
 God 
 
C  3<*  ) 
 
 God  for  his  watching  over  them,  and  conducting 
 of  them,  Alike  my  wayes  ftraight)  fayes  D*vidy  U- 
 ctufe  of  mine  enemies,  the  word  is  My  obfervers^ 
 or  thofe  that  fcand  my  wayes  every  joot  of  them 
 that  examine  them  as  a  Verfet  or  as  a  Song  of  Mufick 
 if  there  be  but  a  wrong  meafure  in  them,  they  will 
 not  let  it  (lip,  but  will  be  fureto  mark  it. 
 
 And  if  they  that  are  the  Godly's  enemies  wait  for 
 their  halting,  fhall  not  they  themfe]ves  fcand  them 
 that  they  may  not  halt,  and  examin  them  to  order 
 them,  as  the  wicked  do  to  cenfure  them,  and  with- 
 al depend  wholly  upon  the  Spirit  of  God  as  their 
 guide  to  lead  them  into  all  truth,  and  to  teach  them 
 how  to  order  their  Covtrfation  aright  that  it  may- 
 be all  of  one  piece  holy*  and  blamelefs  and  (till 
 like  it  felfe. 
 
 HoneJT]  Fair^  (or  Beautiful,  the  fame  word  doth 
 fitly  fignifie  goodnefs  and  beauty.  For  that,  that 
 is  the  trueft  and  laftingeft  beauty  grovves  frefher 
 in  Old  age  as  the  Pfulmiji  fpeaks  of  the  Righteous 
 F/S/.  92.  as  trees  planted  in  the  houfe  of  God,  Could 
 the  Beauty  of  Vertue  be  feen,  faid  he,  it  would 
 draw  all  to  love  it,  A  Chriftian  holy  Converfation 
 hath  fucha  beauty,  as  when  they  that  are  Stranger* 
 to  it  begin  to  difcern  it  any  thing  right,  they  can- 
 not chufe  but  love  it,  and  where  it  begets  not 
 love,  yet  it  filences  Calumny,  or  at  leaft  convinces 
 its    falfhood. 
 
 The  goodnefs,  or  beauty  of  a  Chriftian's  Con- 
 verfation confiding  in  that  Symmetry  and  Con- 
 formity to  the  word  of  God,  as  its  rule,  he 
 ought  diligently  to  ftudy  that  rule,  and  to  fquare 
 his  wayes  by  ita  not  to  walk  at  random^  but  to 
 
 apply 
 
C  3*7) 
 
 apply  that  rule  toevery  ftep  at  home,  and  abroad, 
 and  to  be  as  careful  of  the  beauty  of  his  wayes,  to 
 keep  that  unfpotted,  as  thofe  Women  are  of  their 
 facts  and  attire,  that  are  moft  Studious  of  corn- 
 lineft. 
 
 But  fo  far  are  we  that  call  our  felves  Chriftians 
 from  this  exaft  regard  of  our  Converfation,  the  moft 
 part  not  only  have  many  foul  fpots,  but  they  them- 
 felves,  and  all  their  wayes  nothing  but  defilement* 
 all  one  fpot,  as  our  Apoftle  calls  them,  blots  are 
 they  and  fpots  2  Pet*  2«  13,  and  even  they  that  ars 
 Chriftians  indeed,  yet  not  fo  watchful,  and  accurate 
 in  al!  their  wayes  as  becomes  «  but  ftaining  their 
 holy  Vrofejjion  either  with  Pride,  or  Coveteout 
 nefs,  or  contentions,  or  fome  other  fuch  like  ua- 
 comelineft. 
 
 Let  us  therefore  refolve  all,  more  to  ftudy  this 
 good  and  comely  converfation  the  Apoftle  here  ex- 
 horts to,  that  it  may  be  fuch  as  becomtth  the  Go/pel 
 ofChrijlj  asSf.fWdefires  his  Philippians. 
 And  if  you  live  amongft  profane  Perfons,  that  will 
 be  to  you  as  the  unbelieving  Gentiles  were  to  thefe 
 believing  Jewes,  that  lived  amongft  them5  tradu- 
 cers  of  you,  and  given  to  fpeak  evil  of  you,  and 
 of  Religion  in  you,  trouble  not  your  felves  with 
 many  apologies?  .and  clearings,  when  you  are  evil 
 fpoke  of,  but  let  the  trad  of  your  life  anfwer  foe 
 you  :  your  honejl  and  blamelefs  converfation  *  that 
 will  be  the  (horteft  and  realeft  way  of  confuting  all 
 obloquies,  as  when  one  in  the  Schools  was  proving 
 by  a  fophiftical  Argument  that  there  could  be  no 
 motion-  the  Philofiphcr  anfwered  it  fully,  and  fhon> 
 \y  by  rifuig  up  and  walking.     If  thou  v/ould'ft  pay 
 
 them 
 
(  3^8  ) 
 
 them  home,  this  is  a  kind  of  revenge  not  only  al- 
 lowed thee,  bat  recommended  to  thee,  be  aveng'd 
 on  evil  fpeakings,  by  welldoing,  fhame  them  from 
 it.  It  was  a  King  that  faid,  it  was  Kingly  to  do  well 
 and  be  illjpoke  of.  Well  may  Chriftians  acknow- 
 ledge it  to  be  true,  when  they  confider,  that  it  was 
 the  lot  of  their  King  Jefa  Ckr'tji^  And  well  may  they 
 be  content,  feeing  he  hath  made  them  likevvife 
 Kingsi  as  we  heard  r.  9)  to  be  conform  to  him  in 
 this  too,  this  Kingly  way  of  fuffering  tobeunjuft- 
 ly  evil  fpoken  of,  and  ftill  to  go  on  in  doing  the 
 more  good,  alwayes  aiming  in  Co  doing  (as  our 
 Lord  did)  at  the  glory  of  our  Heavenly  Father, 
 that  is  the  3^  thing. 
 
 That  they  way  glorifie  God']  He  fayes  not  they  fhall 
 praife  or  commend  you,  but  Jhall glorifie  God.  What 
 way  foever  this  time,  this  day  of  Visitation  betaken, 
 the  effeft  itfelfe  is  this,    they  Jfjall  glorifie  God<>    'tis 
 this  the  ApofileHWh  holds  before  their  eye,  and  that 
 upon  which  a  Chriftian  doth  willingly  fet  his  eye, 
 and  keep  it  fixed  on  it,  in  all  his  wayes ;  he  doth 
 not  teach  them  to  befenfible  of  their  own  efteem  as 
 it  concerns  themfelves,   but  only  as  the  glory  of 
 their  God  is  Jnterefs'd  in  it,  were  it  not  this,    a 
 generous  minded  Chriftian   could  fet  a  very  light 
 rate  upon  all  the   thoughts  and  fpeeches  of  Men 
 concerning  him,   whether  good  or  bad,  and  could 
 eafilv  drown  all  their  miftakes   in  the  Confcience 
 of  the   favour  and  approbation  of  his  God,    'tk 
 a  Jhall  thing  for  nte  to  be  judged  ofMan^  or  the  day 
 of  Man  1    he  that  jndgeth  me  is  the  Lord%     Man  hath  a 
 day  of  judging,  but  it  and  his  judgment  with  it  foon 
 partes  away 5  but  God  harhhuday,  and  itand  his  fen- 
 ten  :c 
 
(  3*9  ) 
 
 fence  abideth  for  ever,  as  the  Apoftle  there  adds,  as  if 
 he   fhouldfay,  I  appeal  to  God, 
 
 Buc  confidering  chac  the  Religion  he  profeffes,  and 
 the  God  whom  he  worfhips  in  that  Religion  are 
 wrong'd  by  thofe  reproaches,  and  chac  the  calumnies 
 call  upon  Chriftians  reflect  upon  their  Lord,  this  is 
 rhe  thing  chac  makes  him  fenfible,  he  feels : on  that 
 fide  only,  the  reproaches  of them  that  reproach  thee 
 are  fallen  upon  nte,  fayes  che  Pfatmift.  And  this 
 makes  a  Chrillian  defirous  even  co  Men,  to  vindicate 
 his  Religion,  and  his  God,  without  regard  to  him* 
 fclf,  becaufe  he  may  fay  che  reproaches  of  them  that 
 reproach  only  me  have  fallen  upon  thee. 
 ,  This  is  his  intent  in  che  holinefs  and  integrity  of 
 his  life,  thac  God  may  be  glorified,  this  is  che  Axis 
 about  which  all,  this  good  conversion  moves,  and 
 turn:s  o  n  inually. 
 
 And  he  chac  forgets  chis,  let  his  converfacion  be 
 never  fo  plaufible  and  fpodefs3  knows  not  what  it 
 is  to  be  a  Chriftian.  As  they  fay  of  the  Eagles  who 
 try  their  young  ones  whether  they  be  of  the  right 
 kind  or  no,  by  holding  them  before  the  Sun,and  if  they 
 can  look  ftedfaftly  upon  it,  they  own  them*  if  nor 
 chey  throw  them  away  $  this  is  the  true  evidence  of 
 an  upright  and  real  Chriftian,  to  have*a  ftedfaft  eye 
 on  che  giory  of  God  the  father  of  Lights,  In  all, 
 Let  Cod  be  glorified \  fayes  the  Chriftian  and  that 
 fuffices,  that's  che  fumme  of  his  defires  far;  from 
 glorying  in  himfclf,  or  feeking  co  raife  hirofelf,  for  ha 
 knows  chac  of  himfelf  he  is  nothing,  but  by  the  free 
 grace  of  God  he  *f  what  he  if,  whence  any  glorying  t a 
 theey  rotteneffe  and  duji  )  (  fayes*  St.  Bern.  )  whence, 
 is  it   to  thee  if  thon  art  holy  £     J$  it  not  the  holy 
 
 Aaa  fpirii 
 
C  3*9  ) 
 
 fyirit  thtt  hath  fan&ified  thee.  If  thou  couldeft 
 work  miraclcs3  though  they  were  done  by  thy  hand* 
 yet  it  were  not  by  thy  power,  but  by  the  power 
 pf  God. 
 
 To  the  end  that  my  glory  may  flrtg  praife  unto  thee 
 fayes  David  F fa.  go.  Whether  his  tongue,  or  his 
 iou]  or  both.  What  he  calls  his  glory  lie  (hews  us; 
 and  what  ufe  he  bach  for  ir,  namely  to  ifkvc  the 
 Lord  glory,  to  fing  his  praifes3  and  that  then  it  was 
 uuely  David*  glory  when  'twas  fo  employ 'd  in  giving 
 glory  to  him  vvhofe  peculiar  due  glory  is.  What 
 have  we  to  do  in  the  world  as  his  creatures  ?  Once 
 and  again  his  creatures,  his  new  creatures  created 
 unto  good  works y  but  toexerifeour  felves  in  thofe, 
 and  by  thofe  to  advance  his  glory  h  That  all  may 
 i«tttrn  to  him,  from  whom  all  is,  as  the  rivers  run 
 back  to  the  Sea  from  whence  they  came  >  Of  him  and 
 through  him  and  therefore,/^  hwx  are  all  things , 
 fays  the  ilpojile  :  They  that  fcrvc  bafe  Gods  Cek 
 how  to  advance  and  agrandize  them.  The  covetous 
 Man  ftudics  to  make  his  Mammon  as  great  as  he  can 
 all  his  thoughts  and  pains  run  upon  that  fcrvicc,  and 
 fo  the  voluptuous  and  ambitious  for  theirs.  And 
 (hall  not  they  that  profefs  thcmfelves  the  iervants 
 of the  only  great  and  the  only  true  God  have  their 
 hearts  much  more,  at  leaft,  as  much  pofTefs'd  with 
 defires  of  honouring  and  exalting  h|m,fhould  nor  tins 
 bo  their  predominant  defign  and  thought:  Whar 
 way  (hall  I  moft  advance  the  glory  of  my  Go  J>  ho  w 
 ftiall  I  that  am  engaged  more  than  they  all,  let  in 
 with  the  Heavens  and  the  earthy  and  the  other  crea- 
 tures to  declare- his  excellency  his  greacnefs,  and 
 hisgoodfletv    - 
 
 \  In 
 
(  37*  ) 
 
 In  the  d&y  of  Vifitation  ]  The  beholding  of  your 
 good  works  may  work  this  m  them  that  thrymay  be 
 gained  to  acknowledg  and  embrace  that  Religion  and 
 that  God,  which  for  the  prefent  they  rcje&j  but 
 that  it  may  be  thus,  they  muf:  be  vifited  with  that 
 fame  light  and  grace  from  above  which  hach  fan&i- 
 ficd  you.  This  I  conceive  is  the  fenfe  of  -this  word 
 though  it  may  be,  and  is  taken  diversother  ways  by 
 Interpreters.  Poffibly  in  thfs  day  of  vifitation  is  im- 
 plied the  clearer  preaching  of  the  Gofpel  amongft 
 thofe  Gentiles,  where  the  difperfed  Jews  dwell,  and 
 that  when  -they  fhould  compare  the  light  of  that  do- 
 ctrine with  the  light  of  their  lives,  and  find  the  agree* 
 nient  betwixt  them,  that  might  be  helpfull  to  their  c- 
 ftvdual  calling,  and  fo  they  might  glorify  God: 
 But  to  the  end  that  they  might  do  thus  indeed,  as 
 with  the  word  of  God  and  the  good  works  of  his 
 People  there  muft  be  a  particular  vificing  of  their 
 Souls  by  the  Spirit  of  God  :  Your  good  coiivcrfatioa 
 maybe  one  good  mean  of  their  converfion ;  there-* 
 fore  this  may  be  a  motive  to  that :  But  to  make  it 
 ao  effV&ual  mean,  this  day  of  gracious  vifitarion  muft 
 dawn  upon  them*  The  day  faring  from  on  high  muji 
 viftt  them,  as.it  is  Lnfy.    i.  78. 
 
 — : :  — >UT    . 
 
 Aaa  2  Verfe 
 
 : 
 
 - 
 
(  37^  ) 
 
 Vcrfe.   13,   14. 
 
 Submit  your  felves  unto  every  Ordinance  of 
 man  for  the  Lords  fake,  whether  it  be  to 
 the  King)  as  Supreme. 
 
 Or  unto  govemonrS)  as  unto  them  that  are  fcnt 
 by  him  for  the  pnmjbmcnt  of  evil-doers, 
 and  for  the  praife  of  them  that  da  well* 
 
 IT  is  one  of  the  falfeft*  and  yet  one  of  the  com- 
 moneft  prejudices  that  the  world  hath  always 
 tmtertain'd  againft  true  Religion,  that  ic  is  an  enemy 
 to  civil  power,  and  government.  The  Advcrfariis 
 of  the  Jews  charged  this  fault  upon  their  City,  the 
 then  Scat  of  the  true  worfhip  of  God.  Ezra.  4.  15, 
 The  Jews  charged  it  upon  the  preachers  of  Cbri* 
 ftian  Religion  AS.  17.  7.  As  they  pretended  the 
 fame  quarrel  againft  Chrrft  himfclf.  And  generally 
 the  enemies  of  the  Christians  in  the  primitive  times 
 ]oaded  them  with  the  (lander  of  Rebelion,  and  con- 
 tempt of  authority.  Therefore  our  Apofiledefcending 
 to  partacular  rules  ot  Chriftian  life,  by  which  it  may 
 be  b]amekfs?and  tofiience  calumny,  begins  with  this, 
 not  only  as  a  thing  of  prince  importance  in  it  felf,  but 
 as  particulary  fit  for  thofe  he  wrote  to,  bein^  both 
 Jews,  and  Chriftians,  for  the  clearing  of  themfelvcs 
 and  their  Religion;,     Snbmit your  felvcs  &c. 
 
 There 
 
,<  373  ) 
 
 There  are  in  the  words  divers  particulars  to  be 
 confidcrcd,  all  concurring  co  prefs  this  main  duty  of 
 obedience  to  Magiftraces,noc  only  as  well  confident 
 with  true  Religion,  but  as  indeed  infcparabJe  from 
 it)  not  to  parcellout  the  words  into  many  pieces,  they 
 miy  (  I  conaive,  )  be  all  not  unfitly  compris'd  under 
 thefc  two  iv  The  extent  of  this  duty.  24  The 
 giound  of  it. 
 
 Fir  ft  The  extent  I.  To  all  Civil  power '{  of  what 
 kind  Cocvcr,  for  the  time  rcceiv'dj  and  Autoris'd. 
 There  being  no  need  of  q'uftioning,  what  was  *he 
 life  and  original  of  civil  power  either  in  the  nature 
 of  it>  or  in  the  per  Tons  of  thofe  that  arc  in  pofleffiori 
 of  it,  for  if  you  will  trace  them  quite  through  in  the 
 fucccffion  of  ages,  and  narrowly  eye  their  whole  cir- 
 cle, there  be  few  crowns  in  the  world  in  which  there 
 will  not  to  be  found  fome  crack  or  ether  more  or  lefs. 
 If  you  look. on  thofe  great  Monarchies  in  Daniel's 
 Vifion,  you  fee  one  of  them  built  up  upon  the  rui- 
 nes  of  another>and  all  of  them  reprcfented  by  terrible 
 devouring  beads  of  monftrous  fhape*  And  whecher 
 the  Romane  Empire  be  the  fourth  there,  as  many 
 take  it,  or  no,  yet  in  the  things  fpoken  of  that  fourh 
 and  the  reft,  it  is  inferiour  to  none  of  them,  enlarg- 
 ing it  felf  by  conquefts  in  all  parts  of  the  world"; 
 and  under  ir,werc  the  Provinces  to  which  this  Epiftlc 
 isaddrdVd,  yet  the  Apoftle  enj  )yn's  his  brethren 
 fubjecxion  and  obedience  to  its  Authority. 
 
 Nor  is  it  a  Queftion  fo  to  be  mov'd  as  to  fufpend, 
 or  at  all  abate  our  obedience  to  tine,  which  poffe- 
 0es  in  prefent  where  we  live  :  What  forme  of  go-, 
 vernment  is  moft  ju^l  and  commodious  > 
 
 God  hath  indeed  been  more  exp.xfs  in  the  officers 
 
 an 
 
C  m  ) 
 
 and  government  of  his  own  houJe,  his  Church  :  But 
 Civil  Societies  he  hath  left  at  liberty,  in  the  chufing 
 and  modelling  of  Civil  government,  though  alwayes 
 indeed  overruling  their  choyce,  and  changes  in  that? 
 by  the  fecret  hand  of  his  Wife  and  powerful  provi- 
 dence; yet  he  hath  fet  them  no  particular  rule;  touch- 
 ing the  frame  of  it,  only  the  common  rule  of  equity 
 and  jufticc  were   to  be  regarded,  both  in  the  con- 
 triving  and   managing  of  Government  ;     And   yet 
 though  it  be  fome  way  defective  in  both,  they  thac 
 be  fubjedt  to  it  are  in  all  things  lawful  co  fubenic  to  its 
 Authority, whether  fuprcmor  fubordinate  as  we  have 
 it  here  cxprelfcly,  whether  to  the  King  as  Supreme^ 
 Namely  To  the  Emperour^ox  to  the  Goveinours  lent 
 by  hini)  which  though  a  Judicious  Interpreter  re- 
 fcrrs  to  God,  and  will  not  adroicc  of  any  other  fenfe, 
 yet  it  feem's  nioft  futabie  both  to  the  words,  and 
 to   the  nature    of  the  Government  of  thofe  Pro- 
 vinces to  take  that  word  To  himy  as  relating  to   the 
 King3  for  the  them  that  are  Jent ,    Anfwers  to  the 
 other,   The    King  as  Supreme,  and  fo  is  a  very  clear 
 defignment   of   the  inferiour  Govcrnours  of  thofe 
 times,  and  places.     And  whatsoever  was  their  encj 
 thatfent  thctiband  their  carriage  that  were  fent,  thar 
 which  the  Apoftle  addesj  qtpreffes  the  end  for  which 
 they  fhould  be  fent  to  govern,  and  at  which  they 
 fhould  aimoin  governing,  as  the  true  end  of  all  go- 
 vernment.    And  thougrT  they  were  not  fully  true  to 
 that  end  in  ,  their  deportment,  but  poffibly  did  many 
 things  urj/uftly,  yet  as  God  hath  ordain'd  authoi ity 
 fortius  epd,  there  is  alwayes  fo  much  juftice  in  the 
 molt  depraved  government,  as  is  a  publick  good,  and 
 zhejeipve  puts  upon  inferiours  an  obligation  to  obe- 
 dience 
 
(  373  ) 
 
 dience,  and  this  leads  us  ccr  confider  the  Second  thing 
 Thj  ground  of  this  duty. 
 
 2  The  main  ground  offnbmirting  to  hamane  au- 
 thority, is  the  intereltchac  divine  authority  hath  in  kj 
 having  both  apponited  Civil  government  as  a  com- 
 mon good  amongft  Men?  and  particularly  command- 
 ed his  people  obedienceco  it,  as  a  particular  good  to 
 them,  and  a  thing  very  futable  with  their  profeffioit 
 it  hjor  the  Lords  f ike.  This  word  carries  the  whole 
 weight  of  the  duty?  and  is  a  counter  balance  to  the 
 former,  which  feem's  to  be  therefore  on  purpofe  fo 
 exprcfii'd,  that  this  may  anfwerit.  A/though  Civil 
 Authority  in  regard  of  particular  formes  of  Governs 
 ment,and  the  choyceof  particular  perfons  to  govern* 
 fs  but  a  humane  ordinance  or  mans  creature,  as  the 
 word  is ;  yet  both  the  good  of  government,  and  the 
 duty  of-fubjeftion  to  ft,  is  Gods  ordinance,  and 
 therefore  for  his  fakefubmitjQHtfdves. 
 
 ■ 
 11  God  hath  in  general  ihftituted  Civil  govern* 
 ment  for  the  good  of  humane  fociety5and  ftilj  there  is 
 good  in  it,  tyranny  is  better  than  Anarchy.  2.  'lis 
 by  his  providence  that  Men  are  advane'd  to  places 
 of  authority,  Pfi.  75.  6,  j.  Dan,  4.  15.  J0fa 
 *9>  llt  lb*  'Tis  his  command  that  obedience  be 
 yeelded  to  them  Rem.  13.  i#  Tit.  g.  1.  &c%  And 
 the  tonfideration  of  this  tyes  a  Chriftian  to  all  Lo- 
 yalty and  due  obedience,  which  being  QUI  f#r  the 
 Lords  fake  cannot  hold  in  any  thing  that's  agaiaft 
 the  Lords  own  command,  for  Then  Kings  and 
 Rulers.  leave  their  Nation*  Now  the  Subjedion  here 
 h,te  fibjeS  to  them,  as  it  were  in  your  rank,  (H1J 
 in  iubordination  to  God,  but  if  they  go  out  oi  that 
 
 even 
 
(  37«> 
 
 even  line  follow  them  nor.  They  that  obey  the  un- 
 lawful] commands  of  Kings  do  it  in  regard  to  their 
 God  no  qucition,  but  chat  their  God,  is  their  belly 
 or  their  ambition,  or  their  avarice. 
 
 But  not  only  ought  the  cxercife  of  authority, ard 
 fubmiffion  to  it  be  in  things  juft,  and  lawful  in  them- 
 felvcs,  but  the  very  purpofe  of  the  heart,  both  in 
 command  and  obedience  (hculd  be  in  the  Lord  and 
 for  his  fikfi  this  is  the  only  llraight,  and  only  fafe 
 rule  both  for  Rulers*  and  /or  people  to  walk  by. 
 Would  Kings  and  the  other  powers  of  the  world 
 confider  the  fuprcmacy  and  greatnefs  of  that  King  of 
 whom  they  hold  all  their  Crownes  and  dignities^  chcy 
 would  be  no  lefs  carefull  of  their  fubmiifion  and  ho- 
 mage to  him,  than  they  arc  defirous  oi  their  Peoples 
 fubmiflion  unto  them* 
 
 I  will  not   fpeak  ac  all  of  their  civil  obligations 
 to  their  people,  and  the  Covenant  of  juftice   that 
 with   good  reafon,  is  betwixt   them  in  the  funda- 
 mental! constitutions  of  all  well  ordered  Kingdomes, 
 nor  meddle  with  that  point  of  the  dependance  th:ic 
 Humane  Authority  hath  upon  the  Societies  of  Men 
 over  whom  it  is,  according  to  which  it  is  here  calfd 
 M2m  ordinance  or   creature.     This  is  a  thing  that 
 tht?  greatelt and  mofk  abfolute  of    Princes   cannot 
 deny,  that  all  their  authority  is  dependent  upon  the 
 great  God,  both  as  the  Author  of  it  in  the  general!, 
 and  the  Soveraigne  difpofer  of  ic  to  particular  Men, 
 giving  the  kingdomes  of  the  earth  to  whom  he  tpill^ 
 and  therefore  he  may  moft  juftly  require  obedience 
 and  fealty  of  them,  that  they  ferve  the  Lord  in  fear  >> 
 and  if  they  rejoyce  in  their  dignities  over  Men,  ycc 
 do  it  with  trembling  in  fenfe  of  their  duty  to  God, 
 
 and 
 
f  \ 
 
 and  that  they  throw  dovt;  cheir  Crowncs  at  the  feet 
 ofChrhtthe  Lords  anointed. 
 
 And  to  cnis  they  are  the  moreoblig'd,  confidcr- 
 ing  that  Religion  and  the  Gofpel  of  Chrfft  doth  fo 
 much  prefs  the  duty  of  their  peoples  obedience  to 
 them,  fo  that  they  wrong  both  ic5  and  themfelves 
 very  far  in  miftaking  it,  as  an  enemy  to  their  autho- 
 rity when  it  doth  not  only,  not  prejudge  it,  but  con- 
 firms it,  and  pleads  for  ir.     Sure  they  do  moft  in- 
 gratefuly  requite  the  Lord  and  his  Chrif^     When 
 they  fay  (asPJaf.2.)  Let  tu  br eah^t heir  bands  afitnder 
 and  cajl  away  their   cords  from  u*.      Whereas  the 
 Lord  binds  the  cords  of  Rings  and  their  Authority 
 faft  upon  their  People,not  the  cords  of  Tyrany  indeed, 
 to  bind  the  Subjeftsas  Beads  to  be  Sacrifices  to  the 
 Paflioa  of  their  Rulers,     But  the  cords  of  juft  and 
 due  Obedience  to  their  Kings  and  Governors.    The 
 Lord  doth  (as  you  fee  here)  bind  it  upon  all  that 
 profefi  his  Name,    and  ftrengthens  it  by  the  reiped 
 his  People  carry  to  himfelf,  enjoyning  them,  that  for 
 his  f ike  they  would   obey   their  Rulers  5    fo  that 
 Kings  need  not  fear  true  Religion,    that  it    will 
 ever  favour  any  thing  that  can  be  call'd  Rebellion, 
 but  on  the   contrary  ftill  urges  Loyalty,  and  Obe- 
 dience5fo  that  as  they  ought  in  Duty,they  may  in  true 
 Policy  and  Wifdqm'befriendtrue  Religion  as  afpe- 
 cial  friend  to  their  Authority,  and  hate  that  Reli- 
 gion of  Rome  which  is  indeed  Rebellion,   and  that 
 Mother  of  abominat ions. that  makes  the  Kings  of  the 
 Earth  drunk  with  her  cup,   and  makesthem  dream 
 of  increafe  of  Authority  while  they  are  truly  on  the 
 looting  hand.     But  befides    that    they    owe   their 
 Power  to  the  advancement  of    Chrift9  Kingdom 
 
 Bbb  fo 
 
C  378  ) 
 
 fo  employing  themfelves,  by  ftrengthening  it,  and 
 doing  themfelves  good,  they  confirm  their  own 
 Thrones,  when  they  ereft  his,  as  it  was  faid  otCefar 
 that  by  fettingup  Pompey's  Statue  he  fetled  and  fa- 
 ttened  his  own. 
 
 But  it  is  an  evil  too  natural  to  Men  to  forget  the 
 true  end,  and  ufe  ofany  good  the  Lord  confcrr'son 
 them.  And  thus  Kings  and  Rulers  confider  not 
 readily,  for  what  they  are  exalted5  think  'ris  fur 
 themfelves,  to  honour  and  pleafe  themfeves,  and 
 r,ot  to  honour  God  and  benefit  their  People,  to  en- 
 courage and  reward  the  good  (as  here  it  is)  and 
 puniQi  the  wicked?  they  are  fet  on  high,  for  the 
 good  of  thoie  that  are  below  them,  that  they  may 
 be  refrefh'd  with  their  light  and  influence,  as  the 
 Lights  of  Heaven  are  fet  there  in  the  higheft  parts 
 of  the  World  for  the  ufe  and  benefit  of  the  very 
 Juweft.  God  fet  them  in  the  Firmament  of  Heaven, 
 but  to  what  end  is  added,  to  give  light  upon  the  earthy 
 and  the  Mountains  are  raif'd  above  the  reft  of  the 
 earth,  (not  to  be  places  of  prey  and  robbery,  as 
 fometimes  they  are  turnd  to  be)  but  to  fend  forth 
 ftreams  from  their  Springs  into  the  Valleys,  and 
 makethem  fertile,  the  Mountains  and  Hill?,  greater 
 and  lefler  Rulers,  higher  and  lower  are  to  (end  forth 
 to  the  People  the  fireavu  of  Right eoufnefi  at:d 
 Peace.  Pfai.72.  3. 
 
 But  'tis  the  corruption  and  mifery  of  Mans  nature 
 that  he  doth  not  know  and  can  hardly  be  per- 
 fuaded  to  learn?  either  how  to  command  aright,  or 
 how  to  obey  ;  and  no  doubt  many  of  thofe  that  can 
 fee  and  blame  the  Fnjulncc  of  others  in  Authority, 
 
 Would 
 
.(  379  ) 
 
 Would  be  more  guilty  that  way  themlelves  if  they 
 had  the  fame  power. 
 
 'Tis  the  Pride  and  felf-Iove  of  our  Nature  that 
 begets  difobedience  in  Inferioursj  and  violence  and 
 in;uftice  in  Superiours.  That  depraved  humout  that 
 tics  to  every  kind  of  Government  a  propenficn  to 
 a  particular  difeafe,  that  makes  Royalty  eafily  dege- 
 nerate into  tyranny,  and  Nobles  Government  into 
 faftion,  and  popular  into  confufion. 
 
 As  civil  Authority  and  fubjeftion  to  it,  is  the  in* 
 ftitution  of  God  }  fo  the  peaceable  correfpondence 
 of  thofetwo,  juft  Government  and  due  obedience  is 
 the  efpecial  gift  of  Gods  own  hand,  and  a  prime 
 bk fling  to  States  and  Kingdomes,  and  the  troubling 
 and  interruption  of  their  Courfe  is  one  of  the  higheft 
 Publick  Judgments  by  which  the  Lord  punifhes  of- 
 tentimes the  other  fins  both  of  Rulers  and  People. 
 And  whatfoever  be  the  caufe  and  on  which  fide 
 foever  be  the  juQice  of  the  caufe5  it  cannot  be 
 look'd  upon,  but  as  a  heavy  Plague  and  the  fruit  of 
 many  and  great  provocations,  when  Kings  and  their 
 People  that  fhould  be  a  mutual  blefling  and  honour 
 each  to  other  are  turn'd  into  (courges  one  to  ano- 
 ther, or  into  a  devouring  fire,  as  'tis  in  his  Parable 
 jW.  9.  20.  Fire  going  forth  from  Abimelech5  to  de- 
 vour the  Men  of  Sechem  and  fire  from  Sechem  to  de- 
 vour Abimelech. 
 
 Bbb^  Verfe 
 
(  3*o) 
 
 Verfe.    15. 
 
 Forfois  the  will  of  Gody  that  with  well  do- 
 ing ye  may  put  to  filence  the  ignorance  of 
 foohjh  Men. 
 
 Verfe  16.  As  free,  and  not  ttfwg  your  Liber* 
 ty  for  a  Cloal^  of  Malicioufnefs :  but  a*  the 
 few  ants  of  God. 
 
 THis  continues  the  fame  reafon  of  the  fame- 
 Chriftian  Duty,  if  they  will  obey  the  Lord, 
 then  they  mud  obey  Civil  Powers,,  for  that  is  his 
 will,  and  they  will  not  deny  that  their  Obligation 
 to  him  ft  r  they  are  his  fervants/^r/?,  16.  The  words 
 indeed  are  more  general  than  the  former,  but  they 
 relate  chiefly  inthis  place  to  the  particular  in  hand, 
 io  that  neither  in  that  kind  nor  in  any  other  they 
 cttfhonour  their  profefiion,  and  abufe  their  Liber- 
 ty, miftaking  it  as  an  exemption  from  thofe  Duties 
 to  which  it  doth  more  ftraitly  tye  them,  fo  then 
 here  the  point  of  civil  Obedience  and  ail  other  good 
 converfation  amongft  Men,  is  reccnmended  to  Chrr- 
 ftians,  as  conform  to  the  will  of  God,  and  the 
 effe&ualleft  clearing  of  their  profefiion,  and  very 
 agreeable  to  their  Chriftian  Liberty. 
 
 the  will  ofOocQ  This    is  the  ftrongeft  and  moft 
 binding    reafunthat  canbe  uf'd  to  a  Chriftian  mind 
 
 that 
 
(  3*0 
 
 that  hath  refign'd  itfelfto  be  Govem'd  by  that  rule, 
 to  have  the  will  of  God  for  its  Law.  Whatfoever 
 is  requir'd  of  it  upon  that  Warrant,  it  cannot  re- 
 fufe}  although  it  crofs  a  Mans  own  humour,  or  the 
 intereft  of  his  private  advantage,  yet  if  his  heart 
 be  fubjefted  to  the  will  of  God,  he  will  not  ftand 
 with  him  in  any  thing,  one  word  from  God,  I  will 
 have  it  fi^  filences  all3  and  carries  it  againft  all 
 oppofiuon. 
 
 It  were  a  great  point  if  we  could  be  perfwaded  to 
 efL'em  duly  of  this,  it  were  indeed  all,  it  would 
 m-ike  light  and  eafy  work  inthofe  things  that  gofo 
 hardly  on  with  us,  though  we  are  daily  exhorted 
 to  them  Is  it  the  will  of  God  that  Iihould  liyefo- 
 berly  >  Then  though  my  own  corrupt  will  and  my 
 companions  be  againft  it,  yet  it  muft  be  fo,  will* 
 he  that  I  forbear  Curling  and  Oaths,  though  my 
 cuftom  is  for  it?  Yet  I  muft  offer  violence  to  my 
 CuftoftT5  and  fet  againft  the  ftream  of  all  their  cuf- 
 lo  Ties  that  are  round  about  mc,toobey  his  will,  who 
 wills  all  things  juftly  and  holily  $  will  he  have  my 
 Charity  not  only  Liberal  in  giving  but  in  forgiving,' 
 atid  real  and  hearty  in  both?  Will  he  have  me  Blefs 
 them  that  Curfe  me,  and  do  good  to  them  that  hate 
 me,  and  love  mine  Enemies?  Though  the  World 
 count  it  a  hard  task,  and  my  own  corrupt  heart' 
 poffibly  find  it  (b;  yet  it  (hall  be  done,and  not  as  upon 
 unpleafant  necefiity,  but  willingly  andchearfully,  and 
 with  the  more  delight  becaufe  'tis  difficult :  For  fo 
 it  proves  my  Obedience  the  more,  and  my  love 
 to  him  whofe  will  it  is.  Though  mine  Enemies  de- 
 serve not  my  love,  yet  he  that  bids  me  love  them 
 does,  and  if  he  will^  have  this  the  tonchftone  to; 
 
 try 
 
C  3«0 
 
 try  the  upnghtnefs  of  my  love  to  him,  (hall  it  fail 
 there  ?  No,  his  will  Commands  me  lb  abfolutely, 
 and  he  himfelfis  fo  lovely,  that  there  can  be  no 
 body  Co  unlovely  in  thernfelves,  or  to  me,  but  I 
 can  love  them  upon  his  Command  and  for  his 
 fake. 
 
 But  that  it  may  be  thus,  there  muft  be  a  renewed 
 frame  of  mind,  by  which  a  Man  may  renounce  the 
 World,  and  the  Formes  of  it  3  and  himfelf,  and  his 
 own  finful  heart,  and  its  way3  to  ftudy  and  follow 
 the  only  good  and  acceptable  and  perfect  will  of 
 God,  Rom. 12.1.  To  move  mod  under  that  line,  not 
 willingly  declining  to  any  hand,  to  have  our  whole 
 minds,  taken  up  in  fearching  ita  ,and  our  whole  heart 
 in  embracing  it  :  Be  ye  not  uqwife  but-  undtrfiap? ding, 
 &hat  the  will  of  the  Lord  isi  fayes  the  Apoftle, 
 Eph.  5.  iy  Being  about  to  exhort  to  particular  Du- 
 ties as  our  Apoftle  here  is  doing. 
 
 This  is  the  task  of  a  Chriftian  to  underftand  his 
 Lords  will,  and  whh  a  practical  understanding,  that 
 he  may  walk  in  all  well  pleafing  unto  God,  thus 
 the  Apoftle  like  wife  exhorts  the  Thefjalonians  pa- 
 thetically, 1  Ep,  Chap.  4.  r.  and  addes  Verfe  3. 
 This  isthc  will  of  God  even  our  Salification.  And 
 then  proceeds  particularly  againft  uncleannefs  and 
 deceits  &c. 
 
 Let  this  then  be  your  endeavour  to  have  your  wil/s- 
 Crucified  to  w  hatfoever  is  finful,  yea  to  will  out- 
 ward indifferent  things  with  a  kind  of  indifferencv, 
 the  mo  ft  things  that  men  are  fo  ftifF  in,  are  not 
 worth  an  earneft  willing;.  In  a  word,  it  were  the  on- 
 ly happy  and  truly  Spiritual  temper  to  have  our  will 
 mttQ  rooted  om;  and  the  will  of  God  placed  in  ir$ 
 
 ftead. 
 
C  3^3  > 
 
 ftead,  to  have  no  other  will  but  his,  that  it 
 might  conftantly  yea  (fo  to  fpeak)  identically  fol- 
 low it  in  all  things.  This  is  the  will  of  God  there- 
 fore it   is  mine. 
 
 That  with  well  doing  ye  may  put  to  (Hence  the  igno* 
 ranee  of  foolijh  men  ]  The  Duties  of  the  fecond  Ta- 
 ble, cr  well  doing  towards  Men,  are  more  fenfible 
 to  Men  void  of  Religion  than  thefe  things  that  have 
 immediate  relation  to  God,  therefore  (and  foino- 
 ther  Epijiles)  the  Apoftle  is  here  particular  in  thefe 
 for  the  vindicating  of  Religion  to  them  that  are  with- 
 out.  Ignorance  nfually  isloud,  and  pratling,  mak- 
 ing a  mighty  noyfeand  fo  hath  need  of  a  muzle  to 
 filencett.  They  that  were  ready  to  fpeak  evil  of  it 
 are  called  wittleftor  foolifh  Men,  there  was perverfi 
 nefs  in  their  ignorance  as  the  Word  imports.  And 
 generally  all  kind  of  Evil  fpeakings,  uncharitable 
 oenfurings  doe  argue  a  foolifh  worthlefs  Mind  whence 
 they  proce-ed,  and  yet  they  are  the  ufual  divertife- 
 ment  of  the  greateft  part,  and  takes  up  very  much 
 ofMens  converfe,  and  dtfcourfe,  which  is  an  evi- 
 dence of  the  bafenefs  and  perverfnefs  of  their  mind*^ 
 for  whereas  thefe  that  have  moft  real  goodnefs? 
 delight  molt  to  obferve  what  is  good  and  commeda- 
 dable  in  others,  and  to  pafs  by  their  blemifhes* 
 'tis  the  true  Chara&er  of  vile  unworthy  Perfons, 
 as  fcurvy  Flies  fit  upon  Sores,  to  skip  over  all 
 §W#  good  that  is  in  Men,     and  fatten  upon  their 
 
 infir  Times. 
 
 But  efpecially  doth  it  difcover  ignorance  and  fol- 
 ly,  to  turn  the  failings  of  Men  to  the  difadvantage 
 of  Religion,  none  can  be  fuch  Enemies  to  it,  but 
 they  that  know  it  not,  and  fee  not  the  beauty  that 
 
 is 
 
(  iH  ) 
 
 is  in  it.  However  the  way  to  filence  them  we  Pe*e 
 is  by  welldoings  that  filences  thern  more  than  whole 
 Volumes  of  Apologies.  When  a  Chriftun  walks 
 unreproveably,  his  Enemies  have  no  whereto  fatten 
 their  teeth  on  him  h  but  are  fore'd  to  gnaw  their 
 own  malignant  tongues,  as  it  fecures  the  Godly  thus 
 to.  (top  the. lying  mouths  of  foolilh  Men,  fo  it  is  as 
 painful  to  them  to  be  fo  ftopt,  as  muzling  is  to 
 Beafts,  and  punifhes  their  Malice. 
 
 And  this  is  a  wife  Chriftians  way,  inftead  ofim- 
 
 patient  fretting  at  the  miftakes  or  willfull  mifcen- 
 
 •  fures  of  Men3  to  keep  ftill  on  in  their  calm  temper 
 
 of  mind  and  upright  conrfe  of  life,   and  filent  inno- 
 
 cency5  as  a  wind  it  breaks  the  waves  into  foam  that 
 
 -Roar  about  it. 
 
 As  free']  This  the  Apoftle  addes,  left  any  fliould 
 fo  far  mittake  the  Nature  of  their  Chriftian  Liberty 
 ns  to  dream  of  an  exemption  from  obedience  either 
 to  God  or  to  Men  for  his  fake,  and  according  to 
 his  appointment. 
 
 Their  freedom  he  grants,,  but  would  have  them 
 underftand  aright  what  it  is*  I  cannot  here 
 iofift  at -large  on  the  Spiritual  freedom  of  Chrift> 
 ans5  nor  is  it  here  needful,  being  mention'd  onely 
 for  the  -.clearing  of  it  in  this  point,,  but  free  they 
 are,  and  they  only  that  are  partakers  of  this  liber- 
 ty.  //  the  Son  make  yon  free  you  Jljull  be  free  in- 
 deed)  thereftare  (Lives  to  Satan  and  the  World*  and 
 their  own  lulls,  as  the  Ifraelues  in  Egypt  y  workiug 
 in  the  clay,  under  hard  taskmafters. 
 
 Much  difcourfe  and  much  Ink  hath  been  fpilt  up- 
 on the  debate  of  free  will,  but  truly  all  the  liberty 
 it  hath,  till  thcrS.an  and  his  Spirit  free  it,  is  that  mi- 
 
 ferable 
 
ferable  freedom^  the  Apoitle  (peaks  of  Rom.  £.  20J 
 While  ye  were  fcrvants  to  fttt>  ye  were  free  from 
 rigkteonfneft, 
 
 And  as  we  are  naturally  fubjeft  to  the  vile  drudg- 
 ery of  fifi,  (o  we  are  condemn'd  .  to  the  proper 
 wages  of  fin,  which  the  Apoftle  there  tells  us,  is 
 deaths  according;  to  the  juft  fentence  of  the  Law. 
 But  our  Lord  Chrift  was  anointed  for  this  purpofe 
 to  (tt  us  free,  boch  to  work  and  to  publffh  liberty, 
 to  proclaim  liberty  to  Captives  and  the  opening  of 
 the  prison  doors  to  them  that  are  bounds  having  pay'd 
 our  compleat  ranfome,  he  fends  his  word  as  the  me- 
 fluge,and  his  Spirit  to  perform  it  effe&ually  to  fee 
 us  free;,  to  lee  us  know  k>  and  to  bring  us  out  of  pri- 
 fon.  He  was  bound  and  fcourg'd  as  a  flave  or  Ma- 
 kfa&cr  to  purchafe  us  this  liberty,  therefore  ought 
 it  be  our  (pedal  care,  firft  to  have  part  in  it,  and  tneu 
 to  be  like  it,  and  ftand  faft  in  it  in  all  points* 
 
 But  that  we  deceive  not  our  fdves  as  too  many 
 do,  that  have  no  portion  in  this  liberty,  we  ought 
 to  know,  that  'tis  not  to  inordinate  walking  and 
 liccntioufnefsias  our  libcrty.that  we  are  call'd  :  But 
 from  them,  as  our  thraldome,  not  called  from  Obe- 
 dience^but  to  ir.  Therefore  beware  that  you  fliuffle 
 in  nothing  under  this  fpecious  name  of  Liberty  that 
 belongs  not  to  it>  make  it  not  a  Cloak  of  maliciouf- 
 tieis  'tis  too  precious  a  garment  for  fo  bafe  an  ufc. 
 Liberty  is  indeed  Chrift's  livery  that  he  gives  to 
 all  his  followers  :  But  the  finable  living  of  it  is  not 
 \vkkcdnefs,and  difobedience  of  any  kind,  but  Obe- 
 dience and  Holinefs  $  you  are  called  to  be  the  fer- 
 vants  of  God;,  and  that  is  your  dignity  aud  your 
 Liberty. 
 
 Ccc  The 
 
C3*S  ) 
 
 The  Apoftles  of  this  Golpc]  of  Liberty,  gloried 
 in  this  title,  the  fervants  of  ']tfu*  chrijl>  David  be- 
 fore that  Pfalm  of  praife  for  his  vi&ories  an  J  exal- 
 tations being  now  fettled  on  his  throne,  prefixes  that 
 as  more  honour  than  all  thefe  a  Pfalm  of  David  the 
 Servant  of  the  Lord.  To  Kings  and  Subjt&s  and 
 all,  'tis  only  happinefs  to  be  his  Subjc<$s5  'cis  the 
 glory  of  the  Angels  to  be  hisminiftring  Spirits*  The 
 more  we  attain  unto  the  faculty  of  ferving  him  cheer- 
 fully and  diligently  the  more  (till  we  find  of  this 
 Spiritual  Liberty,  and  have  the  more  joy  in  it.  As 
 it  is  the  moft  honourable,it  islikewife  the  moft  com- 
 fortable, and  moft  gainful  feivice,  and  they  that 
 once  know  it,  will  never  change  it  for  any  other  in 
 the  world.  Oh  that  we  could  live  as  his  Servants 
 imploying  all  our  induftry  to  do  him  fervice  in  the 
 condition  and  place  wherein  he  hath  fet  U9,  what- 
 foever  it  is,  and  as  faithful  Servants,  more  careful  of 
 his  affairs  than  of  our  own,  accounting  it  our  maine 
 bufines  to  feek  the  advancement  of  his  glory.  Happy 
 is  the  the  firvant  whom  the  Majlet  when  he  somtth 
 fiall  find  fb  doings 
 
 Verfe. 
 
(3«7) 
 
 «■■"'«-  nil., 
 
 Verfe.    17. 
 
 Honour  all  wen.  Love  the  Brotherhood.  Fear 
 God.      Honour  the  King. 
 
 THis  is  a  precious  cJuflcr  of  Divine  Precepts, 
 the  whole  face  of  the  Heavens  is  decored 
 with  ftars  But  of  different  grcatnefs,  and  in  fome 
 parts  they  are  thicker  fct  then  in  the  reft,  thus  is  ic 
 likeu'ife  in  the  holy  Scriptures,  and  thefe  are  the  two 
 Books  that  the  Tfalmift  fets  open  before  us  P/i8 
 19.  The  Heavens  as  a  choyce  piece  of  the  works 
 of  God  inftru&ing  us3  And  the  word  of  God  more 
 full  and  clear  then  they.  Here  is  a  conftellation  of 
 very  bright  ftars  near  together.  Thefe  words  have 
 [very  briefly*  and  yet  not  obfeur'd  by  bricfoefs,  but 
 withall  very  plainly]  the  Summe  of  our  duty  towards 
 God  and  Men?  to  Men  both  in  general  Honour  all 
 Meny  and  in  fpecial  Relations,  in  their  Chriftian  or 
 religious  relation,  Love  the  Brotherhood,  and  a  chief 
 civil  relation  Honour  the  King.  And  our  whole  duty 
 to  God  cotnpris'd  under  the  name  ot  his  fear,  is  fee 
 in  the  middle  betwixt  thefe*  as  the  common  Spring 
 of  all  duty  to  Men  and  of  ail  due  obfervance  of  ir, 
 and  the  Soveraigne  rule  by  which  it  is  to  be  re- 
 gulated* 
 
 I  (hall  (peak  of  them  as  they  lye  in  the  tcxty  we 
 
 need  not  labour  about  the  Connexion  ?  for  in  fuch 
 
 variety   of  brief  pra&ical   directions    it  hath   not 
 
 fuch  place  as  in  Dcftrinal  difcourfes,    The  Apoftle 
 
 Ccc  2  having 
 
(388)." 
 
 having  fpoke  of  one  particular  wherein  he  would 
 have  his  brcthern  to  clear  and  commend  their  Chri- 
 ftian  prokffionj  now  accumulates  thefe  directions  as 
 moll  nectflary,and  alter  goes  onto  particular  duties 
 of  .Servants  &c%  But  firil  obferve  in  general  how 
 plain,  and  caiy,  and  how  tew. thefe  things  are  that 
 are  the  rule  ot  our  life,  no  dark  fencences  to  puzlc 
 the  ur.dcrftanding,  nor  large  difcoufes  and  long  peri* 
 ods  to  burden  the  memory,  they  are  all  plain.  There 
 is  nothing  wreathed  nor  diltorccd  in  them:as  w;(Jom 
 fpeaks  ot  her  inilructions.  Prov.   8. 
 
 And  this  gives  check  to  a  double  folly  amongft  Men, 
 contrary  the  one  to  the  other,  but  both,  agreeing  in 
 miftaking  and  wronging  the  word  of  God.  The 
 One  is  of  thofe,  that  defpi/e  the  word,  and  that  Do- 
 ctrine and  Preaching  that  is  conform  to  ir5  for  its 
 plaincfs  and  fimplici  y.  Thefe  certainly  doe  not 
 take  the  true  end  ior  which  the  word  is  defign'd  thac 
 n  is  the  Law  of  our  life  and  it  is  maincly  rcquiiite 
 in  Lawcs;  that  they  be  both  brief,  and  clear*  that 
 It  is  our  guide,  and  light  to  happ/nefs,  and  if  char 
 which  ought  to  be  our  Light  be  darfyefs,  hew  great 
 will  that  d:irkn?fa  be  ? 
 
 It  is  true  (  but  I  am  not  now  to  iofift  on  this  piont ) 
 that  there  be  dark  and  deep  paiTages  in  Scripture 
 for  the  cxercife,  yea  for  the  humbling,  yea  for  the 
 amazing5  and  aftonifhing  of  the  lharpeft-figheed 
 leaders:  But  this  argues  much  the  pride  and  vanity 
 of  Mens  minds  when  they  bufy  themfelves  only  m 
 rhofe,  and  throw  afide  altogether  the  mod  ncce* 
 fliry,  which  are  therefore  the  eaileft  and  plaineft 
 truths  in  ic  as  in  nature,  thefe  commodities  that  are 
 of  greateft  r.cceffity'God  bach  made  commoner  and 
 •    ~  cafieft 
 
(  3«p) 
 
 eafieft  to  be  had3  To  in   Religion,  fuel]  as  thcfe  now 
 
 hi  our  hands,  thar  are  given  us'to  live  and  walke  ly, 
 and  in  the  fcarch  of  things  that  are  more  obfcurd 
 and  lefs  ufcful.  Men  evidence  that  they  had  rather 
 be  Learned  then  ho!y,and  have  ftijl  more  mind  to  the 
 tree  of  knowledge,  then  the  tree  of  life.  And  in  hear- 
 ing of  the  word,  they  that  are  any  vvhic  more  know- 
 ing then  ordinary,  are  they  not  lull  gaping  after  new 
 notions  ?  Something  to  add  to  the  (lock  of  their 
 Jpeculative,  and  difcourfing  knowledge,  loathing  this 
 daily  manna,  thcfe  proficable  exhortations,  and  re* 
 quiring  meat  for  their  luft.  There  is  an  Intempe- 
 rance of  the  mind  as  well  as  of  the  mouth,  you  would 
 think  it ,  and  may  be  not  fpare  to  call  it  a  poor 
 cold  Sermon,  that  were  made  up  of  fuch  plain  pre- 
 cepts as  thefe  Honour  all  men^Love  the  brother  ho od^ 
 fear  God  honour  the  King,  And  yet  this  is  the  Langu- 
 age of  God,  'tis  his  way,  this  foolifh  dcfpifeable  way 
 by  which  he  guides,  and  brings  to  Heaven  them 
 that  believe. 
 
 Again  we  have  others  that  are  full  complaining  of 
 the  difficulty  and  darknefs  of  the  word  of  God,  and 
 Divine  truths,  to  fay  nothing  of  /towe/do&rtnc,  that 
 talk  thus,  to  excuie  their  Sacriledge  ot  (tcaling  a- 
 way  the  word  from  the  people  of  God,  a  lenfekfs 
 pretext,  though  it  were  true,  becanfe  the  word  is 
 darke  of  it  ftlf,  that  therefore  they  fhouid  make  ic 
 darker,  locking  it  up  under  an  uuknowne  Tongue. 
 But  we  fpcak^of  the  common  vulgar  excufe,  that 
 the  grofs  Ignorance  and  Profanefs  of  many  freks  to 
 fhroui  under,  that  they  are  not  Learned,  and  cannot 
 reach  the  Do&rine  of  the  Scriptures.  There  be  deep 
 nrftertcs  there  indeed;  but  what  fay  you  to  theie 
 
 things* 
 
(  3P°  ) 
 
 tbings,fuch  rules  as  thuk^Honour  allmen^c  Are  fuch 
 as  thefe  ridles  that  you  cannot  know  their  meaning, 
 for  doe  not  all  underftand  them,  and  all  ncgledl  them. 
 Why  fet  you  not  on  rodoe  theft? And  then  you  fhould 
 undeirtand    more.     A  good  under jlanding  have  all 
 they  that  doe  his  commandments^  fayes  the  Vfilmifl^ 
 and  as  one  faiu1  wells  the  befi  ypay  to  underftand  the  my 
 flerious  and   high  difcourfe    in  the   beginning  of  $f# 
 Pauls  EpijlUS)  is  to  begin  at  the  practice  of  thefe  rules 
 and  precepts   that    are    in  the    latter     end  of  them^ 
 the  way  to  attian  to  know  more,  were  to  receive 
 the  truth  in  the  love  of  it  and   obey  that  you  know* 
 The  truth  is,  fuch  truths  as  thefe  will    Jeavc  you 
 inexcufable,  even   the  moft   ignorant  of  you,  you 
 cculd  not  but  know,  you  heard  often  that  you  ou^.it 
 to  love  one  another,  and  to  fear  God,  &c.     And 
 yet  never   apply  your  ft  Ives  in  earned:  to  the  pra- 
 ctice of  thefe  things,  as  will  appear  to  your  own  con- 
 fcienccs  if  they  deal  honeftly  with  you  in  the  par- 
 ticulars. 
 
 Honour  all  men.  ]  Honour  in  a  narrower  (enfe  is 
 not  an  univerfal  due  to  all, but  peculiar  to  fome  kind 
 of  pcrfons.  Of  this  the  Apoftle.  Honour  to  whom 
 honour^  and  that  in  different  degrees,  to  Parents, 
 and  Matters  and  other  Superiours,  there  is  an  hon- 
 our, that  hath,  as  it  were,  C&fars  image  and  Super- 
 fcription  on  it  ;  is  particularly  due  to  him,  And  as 
 here  it  followes  Honour  the  King*  but  there  is  fome- 
 thing  that  goes  not  unfitly  uuder  the  name  of  ho- 
 nour, generally  due,  from  every  Man  without 
 exception,  and  it  ccniifts  (  as  all  honour  doth  )  part- 
 ly in  inward  eftecm  of  them,  partly  in  outward  be- 
 haviour 
 
(  39l  ) 
 
 haviour  toward  them,  And  the  former  itiuft  be  the 
 ground,  and  caufe  of  the  latter. 
 
 We  owe  not  the  fame  mcafurc  of  eiteem  to  all, 
 we  may,  yea,  we  ought  to  rake  notice  of  the  diffe- 
 rent outward  quality,  01  inward  Graces  and  gifts  of 
 Men,  nor  is  it  a  fault  to  perceive  the  fhallownefs 
 and  wt  akntfs  of  Men  with  whom  we  convcrfe,  and 
 to  ( ■fteem  more  of  thofe  on  whom  God  hath  coii- 
 fcrrd  more  of  fuch  things  as  are  truely  worthy  of 
 eftecm  :  But  unco  the  mcaneft  we  doe  owe  forae 
 mealure  of  eiteem.   x.  Negatively,  we  are  not  to 
 entertain  defpifing  difdainful  thoughts  of  any,  how 
 worthlefs  and  mean  foever,  as  the  admiring  of  Men, 
 the  very  beft  is  a  foolifh  excefsthat  way,fo  the  total 
 contemning  of  any,  the  very  popreft,  is  againft  this 
 rule,  for  that  contemning  of  vileferfons,  the  ?faU 
 mjt  fpeaks  of,  and  commends,  is  the  diflike  and 
 hatred  of  their  fin,  which  is  their  vilenefs,  and  not 
 to  account  them  for  outward    refpedts  worthy  of 
 fuch  efteem,  as  their  wickednefs  denudes  them  of. 
 2.     We  are  to  obferve  and  refpe£  the  fnaalleft  good 
 that  is  ii^  any,  although  a  Chiiftian  be  never  fo  bafe 
 in  his  outward  Condition,in  Body,  or  Mind,  of  very 
 tr^dn  Intelle&uals,  and  natural  endowments  ;  yec 
 they  that  know  the  worth  of  Spiritual  things,  will 
 efteem  the  grace  of  God  that  is  in  him  in  the  midft 
 of  all  thofe  difadvantages,   as  of  a  Pearl  in  a  rough 
 fhel).     Grace  carries  ft  ill  its  own  worth,   though 
 under  a  deformed  body,  and  ragged  garments  b  yea, 
 though  they  have   but  a    final!   meafure  of   that 
 neither?    the    very  loweft  degree  of  Grace,  as  a 
 Pearl  of  the  leaft   fize  or  a  fmall  piece  of  Gold, 
 yet  Men  will  not  threw'c  away  ;  But  as  they  fay 
 
 the 
 
(  392  ) 
 
 the  lead  -iliavings  of  Gold   are  worch  the  keep- 
 ing.    The  Jews    would    noc  willingly   tread    upon 
 the     fmallch:    piece  of   paper    in  choir  way,    buc 
 took  k  up,  for  pofllbiy  (  laid  they  )  the  name  of  God 
 may  be  on  it, though  there    was  a  title  Supcrftion 
 in  t^.at,  yet  truely  there  is  nothing  buc  good  Religion 
 in  ir,  if  we  apply  it  to  Men,  trample  noc  on  any. 
 friere  may  be  fome  work  of  grace  there,  that  chou 
 knoweft  noc  of.     The  name  of  God  may  be  written 
 upon  thar  Soul   thou  treaded  on,  it  may  be  a  Soul 
 that  Chrift  thought  fomuch  of,  as  co  give  his  pre- 
 cious blood  for  ^therefore  difpife  it  nor  much  more, 
 I  fay,  if  chou  canft  perceive  any  appearance  that  ic 
 is  fuch  a  one,  oughteft  thou  to  efteem  wherefoever 
 thou  findeft  the  leaft  trait  of  ChriiVs  image:   If  thou 
 loveft  him  3  thou  wilt  honour  it  5  or  if  there  be  no- 
 thing of  this  to  be  found  in   him  chou  IqoVft  on, 
 yet  obferve  what  common  gift  of  any  kind  God  hath 
 bellowed  on  him,  judgement,  or  memory^  or  faculty 
 i'i  his  calling,  or  any  fuch  thing,  and  thefe  in  their 
 degree  are  to  be  cfteem'd,  and  the  perfon  f*Qr  them. 
 Aud  as  chore  is  no  Man  iocompkaras  to  have  the 
 advantage  in  every  thing;  fo  there  is  no  Man  fo  low, 
 and  unworthy,  but  he  hath  fome  thing  wherein  he 
 is  preferable  even  to  thefe  that  inorher  refpetb  are 
 mtreh  more  exeellcnc,  •   or  imagine,  thou  canft  find 
 nothing  elfc  in  fome  Men,  yet  honour  thy  own  na- 
 ture,'efteem  humanity  in  them,  efpecialy  fince  huma- 
 iiuy  is  exalted  in  Cbnft  to  be  one  with  the  deity,  ac- 
 count of  him  as  a  Man,  and  with  tin's  efteem  ^ 
 goes  thai:  generall  good  will  aul  aflfc&ion  du^  to 
 Men.  Whereas  there  be  that  doe  not  only  oiuwar 
 exprds  0  bv.t  inwax&y  bear  more  regard  10  fome 
 
 Do- 
 
C  393  ) 
 
 Dog  or  Hotfe  that  they  love  then  to  poor  diftref- 
 
 ied  Men3    and  in  fo  doing  doe  refleft  dilhonour  up- 
 on themfelve*  and  upon  Mankind. 
 
 The  outward  behaviour  wherein  we  owe  Honour 
 to  all,  is  nothiug  but  a  conformity  to  this  inwafd 
 temper  of  mind,  for  he  that  inwardly  defpifeth  none, 
 but  efteemeth  the  good  that  is  in  the  Loweft,  at 
 leaft  that  they  are  men,  and  loves  them  as  fuch,  will 
 accordingly  ufeno  oUtward  fign  of  difdain  of  any? 
 Wril  not  have  a  fcornful  Eye,  nor  a  reproachful 
 tongue  to  move  at  any,  not  the  meaneft  ofhis  fer- 
 vantSj  nor  theworft  of  his  Enemies  3  but  On  the  con- 
 trary will  acknowledge  the  good  of  every  Man,  and 
 give  unto  all  that  outward  refpeft  that  is  conveni- 
 ent for  them,  and  that  they  are  capable  of,  and 
 be  ready  to  do  them  good  as  he  hath  opportunity 
 and  ability. 
 
 But   in    ftead  of  walking  by   this  rifle  of  ho* 
 kouring  all  Atett.       What  is  there  alittoft  to    be 
 fuuod  arftongftMen,  but  a  perverfepronenefstodifc 
 honour  one  another,  and  every  Man  ready  todif- 
 honouf  all  Men,  that  he  may  honour  hiriifelft  rec- 
 koning that  what  he  gives  to  others  abates  of  him* 
 felf5  and  taking  what  he  detra&s  from  others  as  good 
 booty  to  make  up  himfelfe.     Set  Mens  own  intereft 
 afide,   and  that  common  Civility  that  fof  their  a$m 
 Credit  they  ufe  one  with  another,  and  truly  therd 
 will  be  found  very  little  of  this  feal  refpeft  to 
 others  cut  of  their  obedience  to  Cod,   and  Iov3 
 to  Men,  tendring  their  efteem,  and  good  Name,  and 
 their  wellfare  as  our  own ;  For  fo  the  rule  is>  but 
 mutual  difefteem  and  Defaming   filling  almoft  all 
 Societies. 
 
 Ddd  And 
 
r 
 
 C  3S>*  ) 
 
 And  ^he  fitter  root;  or  chis  Iniquity  is;  that  wick- 
 ed accurfed  felf  love  that  dwelk  in  us,    every  Man 
 ,is  naturally  his  own  grand  Idol,  would  be  efteem^d 
 tand  honoured  by  any  means,    and' to  magnifie  that 
 Idol  ftlfe,  kills  the  good  Name  and  eftcem  of  others 
 jn  fa^rifice  to  it.     Hence  is  the  narrow  obferving 
 ;Eye;  and.  broad  fpeaking  tongue  upon  any  thi>g 
 .  t^at  t^n-ds  tptjK^difhorioar  of  others,  and  where  p- 
 ther  things  fail,  the  difdainful  upbraiding  of  the]r 
 .Birth  or  Calling,    or  any  thing  that  comes  next  to 
 -hand*;  th^t  ferves  for  a  reproach.     And  hence ariQs 
 LR  great part  of  the  jaris  and  ftrifes  amongft   Men, 
 .themott  bei-ng  drunk  with  an  over  weening  opinion 
 tpf.  themfitf  ye%  and  the  Worthlcfftft  moft.     a  fool 
 \(i?ty;%§  Sermon)  is  wifer  in  his  own  conceit  then  ten 
 Men  that  can  render  a  reafotz,  and  not  finding  others 
 ®i ^  tjieir^ndj   this  frets  and  troubles  them#    they 
 I4k^j  tire  ready  courfe  to  deceive  themfclves  •     for 
 f/rriy  look  with  both  Eyes  on   the  failings  and  de- 
 -fcftsjef  .-others?  acd  ftarce  give  their  good,  half  an 
 ivy^.oruhe  contrary  in ..themfelves,  they  lludy  to 
 th-e  fulj  their  own  advantages,  ..and  their  weaknefi>* 
 &nd  ..d^fc&s  ( as  he  fay es)  they  skip  over3  as  Chil- 
 $re$\do  the  hard- vpords  in  their  IeiTon,  that  are 
 tJWibjeforne  tot  read,  an4  making  this  uneven  pajai- 
 fc^vv  hat- -wonder  the  refalt  be  a.groG  miftake 
 tttefnftlves.:    Men    miiiouat    themfelves  at  homc^ 
 they  reckoning  that  they  ought  tp  be  regarded^  and 
 ihdr,  mind L  (h  >uld  carry  it,  and  when  they   cprc^ 
 abro'uU  arid  WW  croiVd  in  this5  this  puts  thejsn  ,aj] 
 t;ur  ft*  Jran\e. 
 
 Rut  the  humble  rftan  as  he  is  more  conform  tothli 
 £%ine  R.u!e,    £o  he  hatbrrnore  Peace  by  if,  fof 
 
 h9 
 
(  3P4-  >,. 
 
 he  fets  (b   tow  a  rate  upon  himfelf  in.  his-  own 
 thoughts,  that  'tis  fcarce  p-jfiibie  for  any- to  go  low'- ' 
 er  in  judging  of  him,  and  therefore  as  he  pa/yes  due 
 refpedt  to  others  to  the  full,   and  fo  gives  no  ground* 
 of  quarrel  that  way,  fo  he  challenges  no  fuch'cUbt;. 
 tohimfelf,  and  thus  avoids  the  ufual*  contefh   that 
 arife  in  this.     Only  by  Pride  comes  contention,   faj  c£ 
 Soloinoti)  a  Man  that  will  walk  abroad  in  a  crow  Jed 
 Street  cannot  chufe  but  be  of  en  jufKed,  but  he  that 
 contrafts  himfelf pafles  through  more  eafily. 
 
 Study  therefore  this  excellent  Grace  of  Humility* 
 notxhe  Perfonated  afting  of  it  in  appearance,  which 
 may  be  a  chief  agent  for  Pride  •  but;  true  lowlinefs 
 ef  mind,  to  be  nothing  in  your  owu  Eyes,  and  conr 
 tent  to  be  fo  in  the  Eyes  of  others;  Then  will  you 
 obey  this  Word,,   you  will  efteem  as  is  meet  of  all 
 Men,    and  not  to  be  troubled  though  all  Men  dii- 
 efteem  you.     As  this  Humility  is  a  precious  Gface, 
 it  is  the  preferver  of  all  other  graces,  and  without 
 it    fif  they  could  be  with  out  itjl    they  were  tu> 
 as  a  Box  of  precious  Powder  carried  in  the  vvind 
 without  a  cover,  in  danger  to  be  fcatter'd  and  blown 
 away.  If  you  would  have  Honour,there's  an  ambiti- 
 on both  allow 'd  you,  ind  worthy  of  you^whofoever 
 you  are  Row.2>7>  i  Cor. 4.  other  honour,  though  it 
 •have  the  Hebrew  Name  from  weighty  is  all  too  Li&njL 
 and  weighs  onely  with  cares  and  troubles 
 '     Love  the  Brotherhood"]  There  is  a  loyeas  we  fiid 
 due  to  all  included  under  that  word  of  honouring 
 'all,   but  a  peculiar  love  to  our  Chrifrian  fe  retried 
 'Which  -the  Apoftle   Vaul  calls,  by  a    lilce  word  the 
 'Houjhohl  of-  Faith. 
 
 I    Chriftian  Brethren  are  united  by  a  threefold  coqj 
 
 D  d  d  2  t  wo 
 
(  *9*  ) 
 
 two  of  them  common  to  other  Men,  lutthe   third^ 
 
 the  ftrongeft,  and  theirs  peculiarly,  their  Bodies 
 defcended  of  the  fame  Man,  and  their  fouls  of  the 
 fame  God,  but  their  new  life  by  which  they  are 
 tnoft  entirely  Brethren,  is  deriv'd  from  the  fame 
 God-Man  Jefus  Chrift  .  yea  in  him  they  are  all  one 
 fcjody5  receiving  life  from  him  their  glorious  head, 
 who  is  called  the  fir Ji  born  among  many  Brethren 
 and  as  h'v  unfpeakable  love  was  the  fource  of  this 
 New  being,  and  Fraternity,  fo  out  of  cjueftion  it 
 cannot  but  produce  indiffolluble  love  amongft  them 
 that  are  partakers  of  it.  The  Spirit  of  Love  and 
 concord  is  that  Precious  Oyutment  that  runs  down 
 from  the  Head  our  great  High  Prieft  to  the  skirts 
 of  his  Garment.  The  life  of  Chrift,  and  trm  Law 
 of  Love  is  combin'd  and  cannot  be  fever  cL  Can 
 ihere  be  enmity  betwixt  thofe  hearts  that  meet  in 
 him?  Why  do  you  pretend  your  felves  Chriltians, 
 and  yet  remain  not  only  Strangers  to  this  Love,  but 
 mod  contrary  to  it,  Biters  and  Devourers  one  of 
 another,  and  will  npt  be  convinced  of  the  great 
 guiltinefi  and  uncomlinefs  of  Strifes  and  Envyings 
 amongft  you,  is  th'n  the  badge  that  Chrift  hath  left  his 
 Brethren,  to  wrangle  and  maligne  one  another  ?  Doc 
 you  net  know  on  the  contrary  that  they  are  to  be 
 known  by  mutual  Love?  By  thk  foall  all  Men  kpor* 
 that  you  are  my  bifctyles,  if  you  love  one  another. 
 How  often  doihthat  Beloved  Difciple  prefs  this,  he 
 drank  deep  of  that  wellfrring  of  Love  that  was  in 
 the  Breaft  on  which  he  leaned,  and  (if  they  relate 
 right)  he  died  exhornrig  this,  Love  one  another.  Oh 
 that  there  were  more  of  this  Love  of  Chrift  in  our 
 hearts,  ariiing  from  the  fenfe  oftris  Love  to  us,  and 
 
 that 
 
C  397"') 
 
 that  would  teach  this  Mutual  ^ove  more  eficduallyj 
 which  the  Preaching  of  it  may  fet  before  us,  but 
 without  that,  the  other  cannot  work  it  within  us, 
 Why  do  wc  ftill  hear  thefe  things  in  vain  ?  Do  we 
 believe  what  the  Love  of  Chrift  did  to  us,  and  fuf* 
 fbr'd  for  us?  And  will  we  do  nothing  for  him,  not 
 forgive  a  fhadow,  a  fancy  of  Iniurie  much  Ms  a  real 
 one,  for  his  fake?  And  love  him  that  wrong'd  us 
 who  ever  it  is,  butefpecially  being  one  of  our  Bre- 
 thren in  this  Spiritual  fenfe. 
 
 Many  are  the  Duties  of  this  peculiar  fraternal 
 love,  that  mutual  Converfe  and  admonition,  and  re- 
 proof, and  comforting,  and  other  Duties  which  are 
 in  negleft,  not  only  amongft  formal,  but  even  a- 
 mongfl:  real  Chriftians.  Let  us  intreat  more  of  his 
 Spirit^  who  is  Love,  and  that  will  mend  this. 
 
 Fear  Coet]  All  the  Rules  of  equity  and  Charity- 
 amongft  Men,  flow  from  a  higher  Principle  andde^ 
 pend  upon  it,  and  there  is  no  right  obferving  of 
 them  without  due  regard  to  that,  therefore  this 
 word  that  exprefles  that  Principle  of  Obedience  is 
 fitly  inferted  amongft  thefe.  The  firfl*  obligement 
 of  Man  being  to  the  Soveraign  Majefty  of  God 
 that  made  him,  and  all  their  mutual  Duties  one  to 
 another  deriv'd  from  that.  A  Man  may  indeed 
 from  Moral  Principles  be  of  a  mild  inoffenfive 
 Carriage,  and  do  Civil  right  to  all  Men:  But 
 this  anfwers  nor  the  Divine  Rule  even  in  thefe 
 fame  things  after  the  way  that  it  requires  them. 
 The  Spiritual  and  Religious  obfervance  of  thefe 
 Duties  towards  Men,  fpringsfrorn  a  refpeft  to  Cody 
 and  terminates  there  too3  begins  and  ends  in  him. 
 
and  getKtally  all  obedience  to  his  Commands,  both 
 fuch  as  regulate  our  behaviour  towards  himfelfe  im- 
 mediately, and  fuch  as  relate   to  Men,  doth   arifp 
 from  a  holy  fear  of  his  Name.      Therefore  Jhis  fear 
 of  God  upon  which  followes  neeefTarily  the  keeping 
 of  his  Comrnandements  is  given  us  by  Solvmonas  the 
 total  Sum  of  Mans  bufinefs  and  Duty*  smdfothis  way 
 to  folid  happinefs,  'tis  totum  homink  after  he  had 
 made  his  difcoveries  of  all  things  befides  under  the 
 Sun,  gone  the  whole  circuit3  and  made  an  exadl  va- 
 Illation^  and  found  all  to  amount  to  nothing  but  va- 
 nity and  vexation  of  Spirit.     The  account  he  gives 
 of  it3  it  was  all  for  this  purpofe,  to  illuftrate  and 
 eftablifh  this  truth  the  more,   and  to  make  it  the 
 more  acceptable,  to  be  a  repofe  after  fo  much  wea<- 
 rinefs,  and  fuch  a  tedious  Journey,  and  (b  as  he 
 fpeaks  there,  Vcrfe.  io.    A  word  of  delight  as  well 
 as  a  word  of  truth,that  the  mind  might  fit  down  a^nd 
 quiet  it  felf  in  this  from  the.turmoyl  and  purfuit  of 
 vanity  that  keeps  it  bufy  to  no  purpofe  in  all  other, 
 things,  but  whereas  there  was  emptinefs,  andvanitys 
 that's  jiuft  nothing  in  all  other  things,  there  was- 
 not  only  fomething  to  be  founds  but  all  in  this  one 
 thfr  fear  of  God,  and  that's  keeping  of  his   Command* 
 wents,   which  is  the  proper  fruit  of  that  fear-    AIL 
 the  repeated  declaring  of  Vanity  in  other  things, 
 both  feverally,  and  altogether  in  that  Book,  are  but 
 fo  many  tlroakes  to  drive    and   fatten  this  nail ,  as 
 'tis  there  Perfeii.   This  word  of  Wifdom  which  is. 
 the  Smnxne  of  all,  and  contains  all  the  reft.    So  J$b 
 after  a  large  inqueft  for  Wifdom  fearchfng  for  its 
 Vein,  as  Men  do  for  Mines  of  Silver  and  Cold,  hath 
 the  return  of  affr#  inycntlum  eji^  from  all  the  Crea- 
 ture^ 
 
(  39S>  ) 
 
 ftfres,  Tin  Seafeje-s  it  is  not  it?  we,  §Ofc  Bat  in 
 -the  clofe  finds  it  in  this.  The  fear  of  the  Lord 
 tthat  k  Wtfdpm)  W  *Q  depart  from  evil  that  is  un- 
 Menfianding, 
 
 tinder  this  fear  is  comprehended  all  ReIigion5  the 
 
 inward,  and  outward  .  of  it,  all  his  worfhip,    and 
 
 Service,    and   ;dl  the  obfervance  of  His  Comman- 
 
 ■  dements  which  is  there  Ecclef.  12.    and  elfevrhere 
 
 exprcdy  joyned  with  it,  and  therefore  is  included 
 
 4n  itv  when  'tis  not  exprefs'd,  fo  Job.  28.  to   depart 
 
 from    evil   that    is    understandings    repeating   the 
 
 former  words   by  that.  So  Pfalm   \\u  Verfi  10.  It 
 
 hath  in  it  all  holinefo,   and  Obediencea  they  grow 
 
 -all  out  of  itjp    It  is  the  beginning,  $nd  it  is  the  top 
 
 or  confumnvation  of  wifdom,  for  the  word  figoi- 
 
 -fies  both. 
 
 Think  it  not  then  3  trivial  common  matter  to 
 -fpeak  or  hjsar  of  this  Subjed*  b\^t  take  it  as  our 
 greafi  leffon, ,  and  bufinefs  here  qn^aittft  that  the 
 beft  proficients  in  it  have  yet  need  to  learn  it 
 ■better-)  3  and :  that  it  requires  our  unceflanc  diligence 
 -ahd-ftudy  all  our  dayes. 
 
 This  tear  -ha'th  chiefly  thefe  things,  1.  A  rever* 
 Herirefteew  oftb<e  Mageftyw  $f  Go§lv :  which  isa  main 
 •fundamental  thing1  in  Bri^flfrfltL  *nd  that  mould*  the 
 heart  nidft^po^vexfully,  to  th^obedience  of  his  wilj. 
 2.  A  firm  .belief  jdf  the  Purity  "of  Go<fl,  and  of  his 
 power,  and  )ufticer  that  he  loves  holinefs  and  hate* 
 -all  fin,  and  can  and  will  puqHbit.  3.  Arightapprq- 
 ■fcenfion  of  the  bmeroefsjaf  his ]wra$h  and  thefweq$~ 
 df  his  Love,  that  His  incenfed  Anger  is  the  moft  ter- 
 rible and  intolerable  thing  in  the  World,  abfolutely 
 ih^fearfulleft-  of  a»il  -evils*  and  on  the  other  fide  His 
 
 Love 
 
(  4°°  ) 
 
 Love,  of  all  good  things  the  beft,  the  moft  ble(T>d 
 ahd  delightful,  yea  only  bleflednefs.  Life  rs  the 
 Name  of  the  fweeteft  good  we  know,  and  yet  this 
 loving  kjndtsefs  is  better  then  life-)  dyes  David,  4,  It 
 fuppofrs  likewife  Soveraign  love  to  God  for  his 
 own  infinite  Excellency,  and  goodnefs.  5.  From 
 all  thefe  things  fprings  a  moft  earoeft  defire  topleafe 
 him,  and  in  all  things  and  unwillingnefs  to  offend 
 Him  in  the  leaft,  and  becaufe  of  our  danger  through 
 the  multitude  and  ftrength  of  tentations,  and  our 
 own  weaknels  a  continual  felfe-fufpition,  a  holy 
 fear  leaft  we  (hould  fin,  and  a  care  and  watchful- 
 tiefs  that  we  fin  not,  and  deep  for  row  and  fpeedy 
 returning,  and  hnmbling  before  him,  when  Ita 
 have  finned. 
 
 There  is  indeed  a  bafe  kind  of  fear  that  in  the 
 ufual  diftinftion  they  call  fervile  fear  :  But  to  ac- 
 count all  fear  of  the  Judgements  and  Wrath  of  God 
 a  Servile  fear  (or  not  to  ftand  upon  words)  to  ac- 
 count fijcha  fear  improper  to  the  Children  of  God  I 
 conceive  is  a  widemiftake.  Indeed  to  faafthc  pu- 
 niQiment  of  fin,  without  regard  ro  God  and  hi* 
 Juftice  as  the  infli&er  of  them,  or  to  forbear  to  fin 
 only  becaufe  of  thofe  punilhments,  fo  as  if  a  Ma$i 
 can  be  fecur'd  from  thofe  he  hath  no  other  refpeft 
 to  God  that  would  mako  him  fear  to  offend,  this  if 
 the  character  of  a  ftivifh  and  bafe  mind. 
 
 Again,  for  a  Mm  fo  to  apprehend  wrath  nne* 
 lation  to  himfelf  a*  to  be  (till  under  the  hojroar  <;if 
 it  in  that  notion,  and  not  co  apprehend  Redci^ 
 tion  and  deliverance  by  Jefus  Chrift  is  to  be  ua- 
 der  that  Spirit  of  bondage,  which  the  Apoft!e  ipeaks 
 of  Rom.  #.     And  fuch  fear  though  a  Child  of  Coi 
 
 cnay 
 
.  •     (  4°'*   ) 
 
 may  tor  a  time  be  under  ir,  yet  the  li-vciy  a&ings  of 
 faith,  and  ptrfuafion  of  Gods  love,  and  the  feeling 
 ot  refk-xe  love  to  him  m  the  Soul  doth  cart  it  out* 
 according  to  that  of  the  Apollle  i  Job.  4.  r  8-  true  love 
 cajieth  out  fear.  But  to  apprehend  the  punifhments 
 the  Lord  threatens  ag  unit  fin  as  certain  and  true, 
 an  J  to  confidcr  the  greatnefs  and  iearfuln*fs  of  them, 
 but  especially  the  terrour  of  the  Lords  anger, 
 end  hoc  difpkafure  above  all  punifhments,  and 
 (  though  not  only,  no  nor  chiefly  for  thefe)  vet  in 
 contemplation  of  thofe,  as  very  great  and.  weighty, 
 to  be  atfraid  to  offend  that  God  who  hath  threatned 
 Tueh  tmngs  as  -rhe  jnlt  reward  of  fin,,  this  I  fay  is 
 not  incongruous  with  the  ettate  of  the  Sons  of 
 God,  yea  'tis  their  duty > and  their  property  even 
 thus'to  fear, 
 
 1.  This  is  the  very  end  for  which  God  hath  pu- 
 blilVd  thefe  intimations  of  his  judice,  and  hath  threat- 
 ned to  punifh  Men  if  they  tranfgrefs  ,  to  rhe  end 
 they  may  fear  and  not  tranfgrefs,  So  that  not  to  look 
 upon  them  tl\usi  and  to  be  aftl&ed  with  them  an- 
 jwerabiy  to  their  intendment  were  a  very  grievous 
 fin,  a  flight  and  diiregard  put  upon  the  words  of 
 the  great  God. 
 
 2.  Of  all  others  the  Children  of  God  have  the  right- 
 eft,  and  cleared  knowledge  of  God,  and  the  dee-peft 
 belief  of  his  word,  and  therefore  they  cannot  chufe, 
 but  be  affraid,  and  more. afraid  then  all  others  to  fail 
 under  the  ftroakoi:  his  hand.  They  know  more  of  the 
 greacntfS)  and  truth,  and  juftite  of  God  then  ethers, 
 and  therefore  they  fear  when  he  threatens.  My 
 fiejl)  trembkth  jor  fear  of  thee  (  fayes  David  )  and 
 /  am    affraid   of  thy  judgement  s}  yea,   they  tremble 
 
 Eee  when 
 
C  402  > 
 
 when  they  hear  the  Sentence  againft  other s,  or  fees 
 the  execution  on  them,  it  minds  them  when  they  fee 
 publkk  executions,  and  knowing  the  I err our  of  the 
 Lord  ire  perfiiade  Men  (ayes  S.  Panl  (hey  ciy  out 
 wich  Mofej  ffu.  90.  Who  knowes  the  power  of 
 thine  anger  even  according  to  thy  fi^rfo  is  thy  wrath. 
 'Tis  not  an  imagination  nor  invention  that  makes 
 Men  fear  more  then  they  need,  his  wrath  is  as  terrible 
 as  any  that  fears  itmoft  can  apprehend,  and  beyond. 
 So  that  this  doth  not  only  confift  with  the,  cftace 
 of  the  Saints,  but  is  their  very  character  to  tremble 
 at  the  word  of  their  Lord,  the  reft  neglccl  whit  he 
 fcyes  till  death,  and  judgement  fieze  on  them:  But 
 the  Godly  know  and  believe  that  it  is  a  fearfuU  thing 
 to  fall  into  the  hands  of  the  living  Cod. 
 
 And  though  they  havefirme  promifes,and  a  King* 
 dome  that  cannot  be  fhaken,  yet  they  have  ftill  this 
 'gracc  by  which  they  fcrve  God  acceptably  with  re- 
 verence and  godly  fear,  even  in  this  condderation, 
 that  cur  God,  even  he  that  is  ours  by  peculiar  co* 
 vcnanr9  is  a  ccn fuming  fir e%  Heh.  ia.  28,  29. 
 
 But  indeed  together  with  this?  yea  more  then  with 
 th:  fc,  they  are  perfwaded  to  fear  the  Lord  by  the 
 fenfeof  his  great  love  to  them,  smd  the  power  of 
 chat  love  that  works  in  them  towards  hfm.  and  is 
 'wrought  in  them  by  his.  They  fkall  fear  the  Lard 
 and  }m  gozdnefs  in  the  Utter  dayes.  Hnf.  3,  5,  fn 
 tbofc  dayes  his  goodnefs  fhall  manifeft  ic  felf  more 
 then  before,  the  beams  of  his  love  (hall  break  fort!1 
 «aore  abundantly  in  the  dayes  of  the  GofpeI5  and 
 ftftll  beat  more  direft  and  hotter  on  the  hearts  ol 
 Men,  and  then  they  fhall  fear  him  morr,  becauf* 
 they  dull  love  him  more, 
 
 This 
 
This  fear  agrees  well  both  wit!)  faith,  and  love* 
 yea,  they  work  ic,  compare  Pfi,.  31.  23.  with  Pfa- 
 34,  9,  and  that  fame  Pf*.  34.  Ver,  8.  with  ^.and 
 P/i.  112,  fer.  1.  with  7.  The  heart  tooch'd  with 
 the  load  (lone  of  divine  love  trembles  (till  with 
 this  godly  fear,  and  yet  looks  fixedly  by  faith  to 
 that  (tar  of  Jjcob,  Jefus  Chrirt,  who  guids  ic  to  the 
 Haven  of  happinefs. 
 
 The  looking  upon  God  in  the  face  of  Jcfus  Clirift 
 takes  off  that  terrour  of  his  countenance  that  drives 
 Men  from  him?  and  in  the  fmiles  of  his  love  that 
 appear  through  Cfrrift,  there  is  fueh  a  power  as  uni- 
 tes their  hearts  to  him,  but  unites  them  fo,  as  to 
 fear  his  name>  as  the  Pfalmifi's  prayer  is.  He  puts 
 fuch  a  fear  in  their  hearts  as  will  not  caufe  them 
 depart  from,  yea,  caufes  that  they  /hail  not  depart 
 from   hitrth 
 
 And  this  is  the  pureft  and  higheft  kind  of  godly 
 fear  that  fprings  from  love,  and  though  ic  excludes 
 not  the  confidcrationof  wrath,asteniblcin  it  fclf9  and 
 fome  fear  of  it,  yet  it  may  furmount  ic>  and  doubc- 
 Icfs  where  much  of  that  love  pofleflcs  the  heart?  ic 
 will  fometimes  drown  the  other  confederation*  that 
 itfhall  fcarcdybe  feniibleat  all,  and  will  conftantly 
 fct  it  afide*  and  perfuade  a  Man  purely  for  the  good- 
 nefs  and  lovclinefs  of  God  to  fear  to  offend  him* 
 though  there  were  no  intcreft  at  all  in  it  of  a  Mans 
 .ownperfonal  mifcry  or  happinefs* 
 
 But  do  we  thus  fear  the  Lord  our  God  ?  What 
 mean  then  our  oaths  9  and  exceflfes  ,  and  uncJean- 
 nefs  ?  our  covetoufnefs,  and  generally  our  unholy 
 and  unchriftian  converfation  ?  This  fear  would 
 make  Men  tremble  foas  to  fhake  them  out  of  their 
 
 Eee  2  u  pophane 
 
(  4°4  ) 
 
 profane  cuflomes,  and  to  fhake  their  beloved  fins 
 out' of  their  bofomes,  the  knowledge  of  the  holy  oney 
 caufes  fear  of  him  Trov*  $%    18. 
 
 Bat  alas !  We  know  him  not, and  therefore  we  Kar 
 him  not,  knew  we  but  a  little  of  the  great  Majeity 
 o1  God,  how  holy  he  ts,and  how  powerful  a  punilTur 
 of  unbiOlinefsj  we  would  not  dare  to  provoke-  ijim 
 thus,  he  that  can  kjU  both  body  and  foul^  and  caji 
 them  u.to  bell  (  as  our  Saviour  tells  us  )  and  he  will 
 do  fo  with  both;,  if  we  will  not  fear  l>im3  Ucaufe  !  c; 
 can  do  fo  and  'tis  told  us  that  we  may  leai ,  and  fo 
 not  feel  this  hea\  y  wrath.  A  little  lively  fpirituaj 
 knowledge  would  go  far,  and  work  much3  tiiat  a 
 great  deal,  fuch  as.  ours  is,  doth  not.  .Some  fueh 
 word  as  that  of  Joftfh  would  do  much,  being  engra- 
 ven on  the  heart,  fiall  J  do  this  evil  and  fin  again  ft 
 God?  it  would  make  a  man  beat  no  more  liberty 
 to  fin,  in fcerct  then  in  pt  bliek,  no  not  to  difpenfe 
 with  the  fin  of  his  thoughts  more  then  of  ope-neft 
 words  or  actions.  If  fome  grave  wifeman  did  fee 
 our  fecret  behaviour,  and  our  thoughts,  would  we 
 not  look  more  narrowly  to  them?  And  not  fufttriuch 
 rovings  and  follies  in  our  (elves,  fure  therefore  we 
 forget  Gods  eye,  which  we  could  iK)t,  if  we  thought 
 rigut  on't,  but  iefpc$l  more,  then  if  all  men  did  ice 
 wuhm  us. 
 
 •  Nor  is  this  only  the  main  point  to  be  prefs'd  upon 
 the  ungodly,  but  the  Children  of  God  themfelvcs 
 have  much  need  to  be  put  in  mind  of  ir,  and  to  in- 
 iTeafc  in  ir  ,  how  often  do  they  abufe  the  in, 
 diligence  of  fo  loving  a  /atben  and  have  not  their 
 thoughts  h  conftantly  full  of  him,  are  not  in  his  fear 
 (  as  Solam^:  advifca  )  all  the  d*ijr  lon^  but  many 
 
 times 
 
times  flip  out  of  his  directing  hand,  and  wander  from 
 him,  and  do  not  fo  deeply  fear  his  difpleafurc,  and 
 fo  watch  over  all  their  wayes  as  becomes  them,  and 
 keep  clofe  by  him,  and  wait  on  his  voyce,  and  obey 
 ic  conftantly,  and  are  not  To  humbled  and  a(H -.died 
 in  their  rcpentings  lor  fin  as  this  fear  requires,  but 
 flight  and  fuperficial.  They  oifrr  much  lip  libour 
 which  is  but  dead  fcrvice  to  the  living  God.  Tbefe 
 are  things,  My  beloved,  that  conccrnes  us  much, 
 and  that  we  ought  fcrioufly  to  Jay  to  heart  ,  for 
 even  they  that  are  freed  from  condemnation,  yec 
 if  they  will  walk  fearkfly  and  careleflyat  any  time, 
 he  hath  ways  enough  to  make  them  (mart  ioiz^  and 
 if  there  were  no  more,  fhould  it  not  wound  them 
 deeply?  to  think  how  they  requite  fo  great,  fo  uti- 
 fpcakable  love. 
 
 Honour  iheKing^  ]  This  was  the  particular  chat 
 the  Apoftle  prefs'd,  and  infilled  on  before,  and  here 
 repeats,  as  a  fpecial-  duty  of  the  Second  Tabjcs  and 
 a  vindication  of  Religion  wrongfully  blamed  in  this 
 poinc-j  but  of  this  before. 
 
 This  is  out  of  qucftion  in  the  general!,  only  in  the 
 meafure  a?»d  ruleot  it,  is  thedifFcrenccyand  fure  they 
 cannot  poffibly  be  fat isficd.  that  are  fo  drunk  waft 
 power,  as  to  admit  of  none  at  ail,  y.o  measure  nor 
 rate  lor  it,  no  banks  nor  channel  for  chafe  rive  rs  tjjp 
 hearts  and  wills  of  Kings  to  run  lib  buc  if  they,  lifce 
 to  run  over  all,  they  rmy. 
 
 This  is  fuch  a  wilde  conceit  as  deftroyes  both  all 
 law  of  reafon  in  humane  focietics, and  all  religious 
 obligemcnt  to  the  Laws  of  God.     For  the  qualifi- 
 cation and  meafure,  I  fliall  mention  no  other,but  chac 
 •iii*M  Text,  that  it  be  always  regulated  by  this,  that 
 
 here 
 
(4°6  ) 
 
 here  goesb  cfore  i^thefear  ofGod*that  we  never  thiufc 
 of  any  fuch  obedience,  and  honour  due  to  Kings  as 
 croffeth  that  fear  that  is  due  to  God,  Let  Kings/ and 
 Subjects,  and  all  knwyhac  they  are  abioutcJy  bound 
 to  this/ds  fpoke  to  Kings  ffa.  2.  ftrve  the  Lord  in 
 fear,  and  Pfi.  9«  6.  to  all  men  fear  before  him  all 
 the  earth*  for  he  h  great  and  greatly  to  he  praifed^ 
 tfe  is  to  U  feared  above  all  Gods.  What  is  Man  in 
 teiptfi.  of  him  ?  Shall  a  worm  whofe  breath  is  in 
 hisnoflrils  ftanc*  in  competition  with  the  ever/iving 
 God?  Shall  an  Earrben  potfheard  ftrive  with  hh 
 maker?  Let  the  potfteardsflrive  with  the  potfieards  of 
 the  earth.  Let  rhem  work  one  againft  another  and  try 
 which  is  hardeft,  and  To  they  (hall  often  break  each 
 other,  but  woe  to  him  that  ftriveth  tr>Hh  his  maker*. 
 There's  nothing  there,  but  certain  pcrifhing.  As 
 we  conlude  in  the  queftion  with  Rome  of  the  honour 
 due  to  Saints,  and  Angels,  honour  Jet  them  have 
 <*ood  reafon,  but  not  Divine  Honour,  not  Gods  pe- 
 culiar, (o  in  thissgive  to  C<efar  the  things  that  aie 
 defirs  but  withal  (till  give  to  God  the  things  that 
 are  Gods. 
 
 But  'tis  a  miferable  eftate  of  a  Kingdom  when  de- 
 bates arifes,  and  increafes  in  this,  and  their  happi- 
 nefs  is,  when  Kings,  and  People  concurre  to  honour 
 God  J  For  thofe  that  honour  him-)  he  will  honour \ 
 And  whofocver  defpifes  him  iliall  be  defpifed. 
 
 Ver(e« 
 
(  4°7  ) 
 Vcrfc.    1 8. 
 
 Servants  be  SnbjeSl  to  your  Maften  With  aU 
 fear  not  only  to  the  good  and  gentle  :  But 
 alfo  to  the  fronvard. 
 
 THy   n>ord  (  fayes  the  Pfalmift  )  it  a  light  to 
 my  feet,   and   *  Lanterne  to  my  pathsy  not 
 only  a  light  to    plcafe  his  eyes,  by  the  excellent 
 truths   and  comforts    chat   are  in  it,    but  vvkhall  a 
 light  to  aired  his  feet  in  the  precepts  and  rules  of  life 
 that  it  gives,  to  inform  and  delight  his  mind  to  order 
 his  courfc.     That  Phylofopher  was  defervedly  com- 
 mended, that  drew  knowledge  moft  this  way,  and 
 therefore  was  faid  to  have  brought  Phylofophy  from 
 the  clouds  to  dwell  amonglt  Men,  calling  ic  from 
 empty  Speculations  to  a  practical!  ftrain*    Thus  we 
 are  taught  in  Spiticualknowledge  by  the  word  of  God. 
 The  Son,  the  etenal  word,  when  he  came  to  dweJL 
 with  Men,  and  fo  brought  life,  and  wifdom,  and  ali 
 bieflings  from.the  Heavens  down  unto  thcm3he  taught 
 them  both  by  hisdoftrine,  and  perfect  example  hovv 
 to  walk,  and  hh  Apoftles  do  conformably  aim  at  this 
 in  their  holy  writings,  joyning  with  the  myfteries 
 of  faith,  thofe  rules  of  life,  that  (how  men  the  ftraighs 
 way   to  happinefs. 
 
 And  as  it  is  fpoken  of  the  largnefs  of  Solomon* 
 wifdom,  that  Hefyeh  of  all  treet,  from  the  Cedar  i# 
 lelnwo*t:  tg  the  Hyfo^  that  grows  out  cf  the  &atl ; 
 
 So 
 
So  in  this,  we  may  Tec 'the  pcrfe&ion  of  the  Holy 
 Scriptures,  that  they  give  thofe  directions  that  are 
 needful  to  all  raiks  and  forts  of  Men,  they  (peak  not 
 only  of  the  duties  of  Kings,  how  they  ought  to  be- 
 have chemfelves  on  their  thrones;  and  the  duty  of 
 fecir  fubjetfs  to  them  ift  thqt  dignity,  and  how  MF- 
 uiikrsj  and  others  ought  to, carry  in  the  Houfc  of 
 Goa  5  but  chty  come  in  to  private  houfcs3  and  give 
 *conamic\  rules  for  them,  teaching  Parents,  and 
 Children,  and  Mailers,  yea  and  Servants  how  co  ac- 
 (±uk  therpfelves  one  to  another,  Thus  here  Servant 
 be  fub)c&  to  your  Mujiars. 
 
 As  this  is  a  juft  plea  for  all  the  people  of  Go  J, 
 that  th:y  have  right  -to  the  ufe  of  this  book,  being 
 fo  ufcfull  ior  all  forts,  and  that  they  ought  not  to  be 
 barr'd  it3  fo  it  is  a  jurt  plea  againlt  a  great  part  of 
 th/pfe  that  bar  re  themfelves  the  ufe  or  ic,  through 
 (loathfulnefs  and  earthly-mindednefs,  feeing  it  is  io 
 conremper'd,  that  there  be  many  things^  yea,  all  the 
 main  things  in  it  profitable  for  all :  Fitted  to  the  ufe 
 of  the  loweft  eftatc,  and  lowed  capacities  of  Men, 
 yea,  ic  takes  (  as  we  fee  )  particular  notice  of  their 
 condition,  floops  down  to  take  the  meanc-ft  servant 
 by  the  hand,  to  lead  them  the  way  to  Heaven  ^  and 
 nor  only  chat  part  of  ic  which  is  the  general  way  of 
 Chrifinns.,  but  even  thofe  fteps  of  it,  dative  within 
 .the  walk  of  diwk  particular  calling,  as  here,  teach- 
 ing nor  only  the  diuic.9  of  a  Chriliian  but  of  a  C.hri- 
 Jii^  Servant. 
 
 -Okf.   \  ,     The  Scriptures  are  a  deep  that  few  can 
 VyMdvj'iar  into,  and  none  can  wade  through  (  as  thofe 
 .£r^\*i7.  fclHtt  yVc  all  may  come  to  the  brook  and- 
 tcfrctl    .  v.,;iiivi\cs.  with,  drinking  of  the  dreams  of 
 
 Its 
 
(  4°P  ) 
 
 its  living  Water*  and  go  in  a  litle  way  according 
 to  their  ftrength  and  ftaturc  5  now  this  (l  fay)  may 
 be  fpoken  to  our  fhame>  and  I  wifh  it  might  fhamc 
 you  to  amendment,  that  Co  many  of  you*  either  ufe 
 not  the  Scriptuei  at  all,  or  in  ufing,   do  no?  ufe 
 them,  turn  over  the  Ieaves3  and  it  may  be  run  through 
 the  line*,  and  confider  not  what  they  advife  you. 
 Matters  learn  your  part,  and  Servants  too  hearken 
 what  they  fay  toyou,  for  they  pafsnotyouby,  jthey 
 vouchfafe  to  (peak  to  you  too :  But  you  vouchfafe 
 not  to  hear  them,    and  obferve  their  voyce,     How 
 can  you  think  that  the  reading  of  this  Book  con- 
 cerns you  not  ?  When  you  may  hear  it  addrefs  fuch 
 particular  directions  untp  you.    WifHom  goes  not 
 only  to  the  gates  of  Pallaces5  but  to  the  common 
 gates  of  the  Cities,  and  to  the  publick  highwayes, 
 and  calls  to  the  fimpleft  that  (he  may  make  them  wife. 
 Befidesthat  you  diihonour  God,  you  prejudge  your 
 fel  ves ;  for  does  not  that  negleft  of  God  and  his  Words 
 juftly  procure  the  diforder  and  difbbedienceofyout 
 Servants  towards  you,  as  a  fit  punifhment  from  hie 
 righteous  hands  although  they  are  unrighteous,  and 
 are  procuring  further  judgment  to  themfeltes  in  fo 
 doing}  and  not  only  thus,  is  your  negleft  of  the  Word 
 a  caufe  of  your  trouble  by  the  jnftice  of  God,  but 
 in  regard  of  the  Nature  of  the  Word,  that  if  you 
 would  refptft  it,  and  make  ufe  of  it  in  your  Houses, 
 it  would  teach  your  Servants  to  relpeft  and  obey 
 you  as  here,  you  fee  it  (peaks  for  you,  and  therefore 
 you  wrong  both  it>  and  y  our  fel ve9  when  you  filcnc$ 
 it  in  your  Families 
 obf.  a.   The  Apoftle  having  fpokea  of  f«bjeati- 
 
 F  f f  v  OB 
 
C  4T0  ) 
 
 on  to  publick  Authority,  addes  this  of  fubjedVion 
 to  private  Domeftick  Authority,  'tisa  thing  much  of 
 concernment,  the  right  ordering  of  Families,  for  all 
 other  Societies  Civil,  and  Religious,  are  made  up 
 of  thefe.  Villages,  and  Cities,  and  Churches,  and 
 Commonwealths,  and  Ringdoves  are  but  a  Collodi- 
 on of  Families,  and  therefore  fuch  as  thefe  are,  for 
 rhernoft  part,  fuch  mud  the  whole  Societies  pre- 
 dominantly be,  one  particular  Houfe  is  but  a  very 
 fmall  p.irt  of  a  Kingdom,  yet  the  wickednefs  and 
 lewdnefs  of  that  Houfe,  be  it  but  of  the  meant  ft  in 
 it,  of  Servants  one  or  more,  though  it  feem  but  a 
 fmall  thing,  yet  goes  in  to  make  up  that  heap  of 
 fin  that  provokes  the  wrath  of  God,  and  drawes 
 on  publick  Calamity. 
 
 And  this  particularly  when  it  declines  into  difor- 
 der  proves  a  publick  evil,  when  Servants  grow 
 generally  corrupt  and  difobedient,  and  unfaith- 
 ful a  though  they  be  the  loweft  part }  yet  the  whole 
 Body  pi  a  Commonwealth  cannot  but  feel  very 
 much  the  evil  of  it,  as  a  Man  does  when  his  Legs 
 and  feet  grow  difeaf'd,  and  begin  to  fail  him. 
 
 We  have  here,  i.  Their  Duty.  2.  The  due 
 extent  of  it.     3    The  right  Principle  of  it. 
 
 Be/ubjeO']  1.  Keep  your  Order  and  Stationun- 
 der  your  Mafters,  and  that  with  fear,and  inward  reve- 
 rence of  mind  and  refpeft  to  them,that  is  t  he  very  Life 
 of  all  Obedience.  Then  their  Obedience  hath  in  it 
 diligent  doing,  and  patient  fuffcring.  Both  thefe  are 
 in  that  word,  btfnbjett>  do  faithfully  to  your  Uitijct 
 that  which  is  concredited  to  you,  andobeyall  their 
 juft  Commands,  for  Aftion  indeed  goes  no  further, 
 but  fuffer  patiently  even   their  unjuft  Rigours   and 
 
 feverities 
 
C  4™   ) 
 
 feverkics.  And  this  being  the  harder  .part  of  the 
 two,  and  yet  a  part  that  the  Servants  of  thofe  times 
 bore,  many  of  them  being  more  hardly  and  flavifhly 
 us'd  than  any  with  us,  efpecially  thole  that  were 
 Chriftian  Servants  under  unchriftian  Matters  3  there- 
 fore the  Apoftle  infirts  moft  on  this,  and  this  is  the 
 extent  of  the  Obedience  here  requir'd,  that  it  be  to 
 all  kind  of  Matters,  not  to  the  good  only,  but  the 
 evil,  not  only  to  obey,  but  to  fuffer,  and  fuffer  pa- 
 tiently, and  not  only  deferv'd,  but  even  wrongful 
 and  unjuft  puniftiment, 
 
 Now  becsufe  this  particular   concerns  Servants* 
 Let  them  refbtt  upon  their  own  carriage,  and  exa- 
 mine it  by  this  Rule,  and  truly  the  greateft  part  of 
 them  will  be  found  very  unconform  to  it,  being  ei- 
 ther clofely  fraudulent,  and    deceitful  •    or  grofly 
 ftubborn,  and  difobedient,  abufing  the  lenity    and 
 mildneft  of  their  Matters,   or  murmuring  at  their  )uft 
 feverity,  fo  far  are  they  from  the  patient  endurance 
 of  the  leaft  undue  word  of  reproof,  much  lefs  of  [har- 
 per punifhment,  either  truly,  or  in  their  opinion  un~ 
 deferv'd.      And  truly  if  any  thatprofefs  Religion  dif- 
 pence  themfelves  in  this,  thy  miftake  the  matter  very 
 inuch;  for  it  tyes  them  more,  whether  Children  or 
 Servants  to  be  raoft  fubmiffive  and  obedient  ev^n 
 to  the  worft  kind  of  Parents  and  Matters,  always 
 in  the  Lord-i  not  obeying  any  unjuft  Command, 
 though  they  may  and  ought  to  fuffer  patiently,  (as  it 
 is  here)  their  unjuft  repropfes  or  punUhments. 
 
 But  on  the  other  fide,  this  does  not  juftify,  "nor  jt 
 all  excufe  the  unmerciful  Aufterities,  and  unbridled 
 Paffion  ofMafters,  'tis  ftill  a  perverfnefs  and  crcg- 
 kedrefs  in  them,  as   the  word,  is  here,   and  mpjt 
 
 Fff  2  have 
 
(  4"  ) 
 
 have  its  own  Name,  and  fhall  have  its  proper  re* 
 
 Ward  from  the  Soveraign  Mafter  and  Lord  of  all 
 the  World.  # 
 
 a.  There  is  here  alfo  the  due  extent  of  this  Duty, 
 Namely,  to  the  Froward.  Tis  a  more  deformed 
 thing  to  have  a  diftorted  crooked  mind,  or  a  froward 
 fpirit,  than  any  crookednefs  of  the  Body.  How  cad 
 he  that  hath  Servants  under  him  exped  their  Obedi- 
 ence, when  he  cannot  command  his  own  Paffion,  but 
 it  a  flavcto  it?  And  unlefs  much  Confcience  of  Duty 
 jpoffefs  Servants  (more  than  is  readily  to  be  found 
 with  them)  it  cannot  but  work  a  Mafter  into  much 
 difaffe&ion  and  difefteem  with  them,  when  he  is  of 
 a  turbulent  Spirit,  a  troublerofhk  own  Hou/e^  cm- 
 bitter ing  his  affairs,  and  Commands,  with  rigidnefi 
 and  Paffions^  and  taking  things  readily  by  that  fide 
 that  may  offend,  and  trouble  him,  thinking  his  Ser- 
 vant flights  his  call*  when  he  may  as  well  think  he 
 heard  him  not,  and  upon  every  light  occafion,  real 
 or  imagin'd,  flying  out  into  reproachful  fpeeches,  or 
 proud  threats,  contrary  to  the  Apoftle  St.  Pauls  rule* 
 which  he  fcts  over  againft  the  Duty  of  Servants, 
 Wph,  64  Forbearing  threatning>  knotting  that  yonr 
 Mafter  alfo  is  in  Heaven ,  and  that  there  if  no  reftetf 
 gfperfons  with  him :  think  therefore,  when  you  fhall 
 appear  before  the  Judgment  Seat  of  God  that  your 
 carriage  (hall  be  examirfdj  and  judg'd  as  theirs*  and 
 think  that  we  regard  thofe  differences  much  of 
 Mafters  and  Servants,  but  they  arc  nothing  with  God, 
 they  evanifb. 
 
 Conftder  who  made  thee  to  differ,  might  he  not 
 have  made  your  Stations  juft  contrary  with  a  turn 
 pf  hi*  hand*  and  made  thee  the  Servant,  and  thy 
 
 Setvan 
 
Servant  the  Mafler  :  But  we  willioglv  forget  thofe 
 thing?  that  fhould  compofe  our  minas  to  humility, 
 and  mccknefs,  and  blow  them  up  with  fuch  fancies 
 as  pleafe,  and  feed  our  natural  vanity,  and  make  us 
 (bme  body  in  our  own  account. 
 
 However  that  Chriftian  Servant  that  falls  into  the 
 hands  of  a  froward  Matter,  will  not  be  beaten  out 
 of  his  Station,  and  Duty  of  Obedience  by  all  the 
 hard  and  wrongful  ufage  he  meets  withal  $  but 
 will  take  that  a§  an  opportunity  of  exercifing  the 
 more  Obedience,  and  patience,  and  will  be  the  more 
 cheerfully  Patient*  becaufe  of  his  Innocency,  as  the 
 Apoftle  here  exhorts. 
 
 Men  do  indeed  look  fometimes  upon  this,  as  a  juft 
 plea  for  impatience,  that  they  fufferunjuftly,  which 
 yet  is  very  ill  Logick :  for  fas  he  faid)  would  any 
 Man  that  frets  becaufe  he  fuffers  unjufty,  wifh  to 
 deferve  it,  that  he  might  be  patient.  '  Now  to 
 hear  them,  they  feem  to  fpeak  fo,  when  they  ex- 
 claim, that  the  thing  which  vexeth  them  moftj  is, 
 that  they  have  not  defervd  any  fuch  thing  as  is  in* 
 flifted  on  them:  truly  defert  of  punifhmeat  may 
 make  a  Man  more  filent  upon  it,  but  innocency  right 
 confidered  makes  him  more  Patient,  guilt  inefs  flops 
 a  Mans  mouth  indeed  in  fuffcring :  But  fure  it 
 doth  not  quiet  his  mind,  on  the  contrary,  it  is 
 that  which  mainly  difturbs  and  gritves  him5  *tis  ihv 
 fting  of  differing,  as  (in  is  faid  to  be  of  Deaths  and 
 therefore  when  that  is  not,  the  pain  of  the  differ  in  gs 
 cannot  but  be  much  abated  by  it  5  Yea  the  Apoftle 
 here  declares,  that  to  differ  undefervedly,  and  with- 
 al patiently,  is  glorious  to  a  Man,  and  acceptable  to 
 God.    It  is  commendable  indeed  to  be  truly  patient 
 
 even 
 
C  4H  ) 
 
 even  in  deferved  fufferings,   but  the  dtferving  them 
 tarnifhes  the  luftre  of  that  Patience,   and   makes  it 
 look  more   conftrain'd-like,   which  is  the  Ap^ftJes 
 meaning,  preferring  it  much  before  fpqtlcfs  fuffering, 
 and  that  is  indeed  the  true  glory  of  it,  that  it  pleaf- 
 cth  God,  fo  thai  it  is  rendcr'd  in  |h<3  clofe  of  the 
 20.  Verfe  for  the  other  word  of  glory  in  the  beginning 
 of  it  Vis  a  pleafingihingin  Gods  eyes,  and  therefore 
 he  will  thank  a  Man  for  it,  as  the  word  is,   though 
 we  owe  all  our  Patience  under  all  kind  of  afil  clions 
 a?  a  Duty  to  him,  and  though  that  Grace  is  his  own 
 gift  $  yet  he  huh  oblig'd  himfeif by  his  Royal  Word, 
 not  only  to  accept  of  it,  but  to  praife  it,    and  re- 
 ward it  in  his  Children;   though   they  lofe   their 
 thanks  at  the  World's  hands,  and  be  rather  fcoff'd 
 and  taunted  in  all  their  doings,    and  fufferings,   'vs 
 no  m  uter,  they  can  expeft  no  other  there,   but  their 
 reward  is  on  high,  in  the  fare  and  faithful  hand 
 of  their  Lord. 
 
 How  often  do  Men  work  earneftly,  and  do  and  fuf- 
 fer  much  for  the  uncertain  wages  of  glory,  andthank0, 
 amongft  Men,  and  how  many  of  them  fall  fhort  of  their 
 reckoning,  either  dying  before  they  come  through 
 to  that  State  where  they  think  to  find  it,  or  find 
 it  not  where  they  look'd  fort,  and  Co  do  but  live 
 to  feel  the  pain  of  their  disappointment  5  Or  if  rhey 
 do  attain  their  end,  fuch  glory  and  thanks  as  Men 
 have  to  give  them,  what  amounts  it  to  ?  Is  it  any  o- 
 ther  but\a  handful  of  ■nothing,'  the  breath  of  their 
 mouths,  and  themfelyes  much  like  it,  a  vapour  dying 
 out  in  the  air,  and  the  realleft  thanks  they- give, 
 their  folideft  rewards,  are  but  fuch  as  a  Man  cannot 
 take  home  with  him,  if  they  go  Co  far  with  him, 
 
 ye 
 
(  4»0 
 
 yet  at  furtheft  he  rouft  leave  them  at  the  door* 
 when  he  is  to  enter  his  Evertaftmg  home.  All  the 
 Riches  and  Pallaces5  and  Monuments  of  honour  that 
 he  had,  and  that  are  erecled  to  him  after  death,  as 
 if  he  had  then  fome  intertftin  them,  reach  him  not 
 *at  all,  enjoy  them  who  will,  he  docs  nor,  he  hath  no 
 Tortion  of  all  that  is  clone  under  the  Suni  his  own  end 
 is  to  him  the  end  of  the  World. 
 
 But  he  that  would  haveabiding  glory,  and  thanks? 
 muft  turn  his  eye  another  way  for  therft.  All  Men 
 dtfire  Glory,  but  they  know  neither  what  it  is, 
 nor  how  'tis  to  be  fought$  he  is  upon  the  only 
 right  bargain  of  this  kind5  whofe  Praife  (accord- 
 ing to  Sr#  Pauls  word)  k  not  of  Men  but  of  God* 
 If  Men  commend  him  not,  he  accounts  it  no  lo(s$ 
 nor  no  gain  if  they  do,  for  he  minds  for  a  Country 
 where  that  coyn  goes  nut,  and  whithet  he  cannot 
 carry  it  •  and  therefore  he  gathers  it  not.  That 
 which  he  feeks  in  all,  is,  that  he  may  be  ap- 
 prove!, and  accepted  of  God,  whofe  thanks  is  no 
 left  to  the  leaft  of  thofc  he  accepts,  than  a  crown  of 
 unfading  Glory  *,  not  a  poor  Servant  that  fears  his 
 Name  and  is  Obedient,  and  Patient  for  his  fake,  but 
 fhall  be  fo  rewarded. 
 
 There  be  fome  kind  of  Graces,  and  good  aftions 
 that  Men  (  fuch  as  regard  any  grace )  take  (pe- 
 cia!  notice  of,  and  ,cortimend  highly,  fuch  as  are 
 of  a  magnifick  and  remarkable  nature,  fuch  as 
 Martyrdome,  or  doing,  or  fuffering  for  Religi- 
 on in  fome  Publick  way  :  There  be  again  other 
 obfeure  Graces,  that  if  Men  defpife  not,  yet  they 
 efteem  not  much,  as  Meeknefs^  and  Gentleneft? 
 and  Patience  under  private  erodes  known  to  few  or 
 
 one 
 
(  4i*  ) 
 
 none,  and  yet  there  are  of  great  account  with  God, 
 and  therefore  (hould  be  fo  with  u»,  they  are  of  more 
 univerfal  ufe :  whereas  the  other,  are  but  for  high 
 times,  as  we  fay,  for  rare  occafions,  thefe  are  every 
 ones  work,  but  few  are  call'd  to  the  afting  of  the 
 other.  And  the  leaft  of  them  (hall  not  lofe  their  re* 
 ward,  in  whofc  Perfon  foever,  as  St.  Paul  tells  us, 
 fpeaking  of  this  fame  fubjeft,  Eph.  6.  8.  Knowing 
 that  whatfoevcr  good  thing  any  Man  doethy  the  fame 
 flail  he  receive  of  the  Lord)  whither  he  be  bound  or 
 free. 
 
 This  is  the  bounty  of  that  great  Maftcr  we  ferve : 
 For  what  are  we,  and  all  we  can  do5  that  there 
 (hould  be  a  Name  of  a  reward  to  it*  yet  he  keeps  all 
 in  reckoning,  not  a  poor  lame  Prayer,  not  a  Tear, 
 nor  a  figh  poured  forth  before  him  fhall  go  to  lofj. 
 Not  any  crofs  from  his  own  hand  immediatly,  or 
 comming  through  Mens  hands,  that  if  taken  (what 
 way  foever  it  come)  as  out  of  his  hand  and  carried 
 patiently,  yea  and  wellcom'd,  and  embraced  for  his 
 fake*  But  he  obferves  our  (b  entertaining  of  it*  not 
 an  injury  that  the  meaneft  Servant  bears  Chriftianly, 
 but  goes  all  upon  account  with  him,  and  he  fets  them 
 lb,  as  that  they  bear  much  value  through  his  efteera, 
 and  way  of  reckoning  them,  though  in  themfelves 
 they  are  all  lefs  than  nothing,  a9  a  worthlefi  Coun- 
 ter, ftands  for  hundreds  or  thoufands  according  to 
 the  Place  you  fet  it  in.  Happy  they  that  have  to 
 deal  with  fuch  a  Lord,  and  be  they  Servant  or  Matter, 
 are  vo  w'd  Servants  to  him,  When  he  comet  h'n  reward 
 Jhill  be  with  himm 
 
 The  3^.  thing  is  the  Principle  of  thk  Obedience  and 
 Pit fence \    for  Confclence  tQwardt  God9 
 
 It 
 
(  4 '7  ) 
 
 It  imports  >ii  The  knowledge  of  God,  and  6f 
 his  will  in  fome  due  meafure.  a*  A  eonfeientious 
 refpeft  unco  hira  and  his  will  fo  known,  taking  it  for 
 their  only  rule  in  doing  and  fuffcring, 
 
 i.  This  declares  to  us  the  freenefs  of  the  grace 
 of  God  in  regard  of  Mens  outward  quality,  that  he 
 doth  often  beftow  the  riches  of  his  grace  upon  Per- 
 fons  of  mean  condition;  'Tis  fuppos'd  here^  that  this 
 confeience  of  God,  the  faving  knowledge  and  fear 
 of  his  name,  is  to  be  found  ia  Servants  :  Therfore 
 the  Apoftle  takes  them  within  the  add  re fs  of  his  Let- 
 ter amongft  thofe  that  are  e/etf,  according  to  tht 
 foreknowledge  of  God.  Chap.  t.  Ver.  2.  And  fharers 
 of  thofe  dignities  he  mentions  Ver.  9*  of  this  Chap* 
 A  chafe*  generation.  The  honour  of  a  Spiritual  Ro- 
 yalty, under  the  meannefs  of  a  Servant,  and  this 
 grace  poffibly  conferr'd  upon  the  Scrvantiand  denied 
 10  the  Mafter, as  here  fuppos'd:  It  may  fall  out  that 
 a  perverfe  crooked- minded  Mafter  may  have  a  Ser- 
 vant uprightly  minded,  being  endowed  with  a  tender 
 refpedive  confeience  towards  God,  and  thus  the 
 Lord  does  to  counteraft  the  pride  of  Man*  and  fee 
 off  the  luftre  of  his  own  free  grace,  he  hath  all  it* 
 chufe  on,  and  yet  chufes  there,  where  Men  would 
 leaft  imagine*  Mat.   11.  35,  1  Cor.  1.   27, 
 
 1.  Grace  finds  a  way  to  a&  it  felf  in  every  eAatc 
 where  it  is,  and  regulates  the  Soul  to  the  parti- 
 cular duties  of  thateftate,  if  it  find  a  Man  high  or 
 low,  a  Mafter^or  a  Servant,  ir requires  not  a  change 
 of  his  ftation,  but  works  a  change  on  his  heart*  and 
 teaches  him  how  to  live  in  it,  the  fame  Spirit  thac 
 makes  a  Cbnftian  Mafter  pious,  and  gentle^and  pru- 
 dent- in  commanding?  makes  a  Ghriftkfr'Servaftt  faith- 
 
 Ggg  full 
 
full  and  obfcqmousj  and  diligent  in  obeying.  A 
 skillful  engraver  makes  you  a  Statue  indifferently  of 
 Wood,  or  Stone,  or  Marble,  as  they  are  put  into  his 
 hand,  and  grace  formes  a  Man  to  a  Chriliian  way 
 of  walking  in  any  eftate,  there  is  a  way  ior  him  in 
 the  meaneft  condition  toglorifie  God,  and  to  adorn 
 the  profefllon  of  Religion,  no  etiate  fo  low,  as  to 
 be  fhutout  irom  that, and  aright  inform'd,and  right 
 affcSed  confeknee  towards  God  fheivs  a  Man  thac 
 way,  and  caufes  him  to  walk  in  it..  As  the  Aftrolo- 
 gers  fay,  that  the  fame  Stars  that  made  Cyrus  to  be 
 chofen  King  amongft  the  Armies  of  Men  when  he 
 carte  to  be  a  Man,  made  him  to  be  chofen  King  a- 
 mongft  the  Shepherds  Children  when  he  was  a 
 Child  :  Thus  grace  will  have  Us  proper  operation 
 in  every  .eftate. 
 
 In  this  Men  readily  deceive  themfclves,  they  can 
 do  any  thing  well  in  imagination ,  better  than 
 the  real  task  that  is  in  their  hands.  They  prefumc 
 that  they  could  do  God  good  fervice  in  fome  place 
 of  command,  that  ferve  him  not  as  becomes  in  that 
 which  is  by  far  the  cafier?  the  place  of  obeying, 
 wherein  he  hath  fet  them,  They  think  if  they  had 
 the  ability  and  opportunities  that  fome  Men  have, 
 they  would  do  much  more  for  Religion,  and  for  God 
 than  they  do,  and  yet  do  nothing  buc  fpoile  a  far 
 lower  part  than  that?  which  is  their  own,  and  is  gi- 
 ven them  to  ftudy  and  a&  aright  in  ;  but  our  folly, 
 and  felf  ignorance  abufes  us,  'tis  not  our  part  to 
 chufewhatwe  fhouldbe,  but  to  be  what  we  are  to 
 to  his  glory,  that  gives  us  to  befuch:  Be  thy  condiri- 
 on  n£va  fo  mean,  yet  thy  confeience  Towards  God,  if 
 >'  be  within  shee,  wiji  find  it  ftlf  work  in  that.     If 
 
 it 
 
(  4*9  ) 
 
 it  be  litle  that  is  concredited    to  thee  in  regard  of- 
 ehy  outward  condition,  or  any  other  way,  be  thou 
 fdithfull  in  that  litle%  as  our  Saviour  fpcaks,  and 
 thy  reward  flail  not  be  litle,  he  JHaII  make  the  ruler 
 ever  much. 
 
 3.  Asa  corrupt  mind  debafeth  the  bed  and  ex* 
 cellcnteft  Callings,  and  A6hons,  fo  the  lowcft  are 
 rais'd  above  themfelvcs,  and  cnnobl'd  by  a  Spiritual 
 mind.     A  Magiftrate  or  Miniftcr  though  their  call- 
 ing and  employments  be  high,  may  have  low  inten- 
 tions, and  draw  down  their  high  calling  to  thefe  low 
 intensions;  they  may  feck  thernfclvtS,  and  kit  ends, 
 and  neglect  God.     And  a  fincere  Chriftian  may  t- 
 levace  his  low  Calling   by  this  Confcicncc  of  God 
 obf;  rving  his  will,  and  intending  his  Glory  in  it*     An 
 Eaglemayfly  high,  and  yet  have  its  eye  down  upon 
 feme  carrion  on  the  earth,  and  a  Man  may  be  (land- 
 ing on  the  eafth>  and  that  on  feme  low  pare  of  if, 
 and  yet  have  his  eye  upon  Heaven  and  be  contem- 
 plating it.     That  which  one   Man    cannot   at    all 
 fee  in  another*  is  the  very  thing  meft  confiderable 
 in  their  anions,  namely,  the  principle  whence  they 
 flow,  and  the  end  to  which  they  tend.     This  is  the 
 form  and  lifeof  a£Uons,thatby  which  they  arc  earth- 
 ly, or  Heavenly.     Whatfocvcr  be  the  matter   of 
 them  , jhe  Spiritual    mind  hath   that  Alchimy   in- 
 deed of  turning  bafe    Mettals  into  Gold ,  Earthly 
 employments  into  Heavenly.     The  handy  work  of 
 an  Anifan  01  Servant  that  regards  God,  and  eyes 
 him,  even  in  that  work,  is  much  holier  than   the 
 prayer   of  an    Hypocrite ,     and    a    Servants    en- 
 during the  private  wrongs  and  harfhnefs  of  a  fro- 
 word  Maftcr,  bearing  it  patiently  for  the  Confci- 
 
 Cgg  z  ence 
 
(  4*°  ) 
 
 encc  of  God ,  is  more  acceptable  to  God,  than  the 
 fufferings  of  fume  fuch3  as  may  endure  much  for 
 a  publick  good  caufe  without  3  good  and  upright 
 heart. 
 
 This  habitude  and  poflure  of  the  heart  towards 
 God,  the  Apoftle  S.  Vaul  pretfes  much  in  this  very 
 Subject  Epb.  6*  as  being  very  needful  to  allay  the  hard 
 labour,  and  harfh  ufage  of  many  of  them,  thh  is  the 
 way  to  make  them  eafy,  to  undergo  them  for  God, 
 no  pill  fo  bitter,  kit  refpecl  and  love  to  God  will 
 f  wreeten  it.  And  this  is,  a  very  great  refrefhmenr  and 
 comfort  to  a  Chriftian  in. the  mean  eftate  of  a  Ser- 
 vant, or  other  labouring  Men,  that  they  may  offer 
 up  their  hardfhip  and  bodily  labour  as  a  facrificp  to 
 God,  and  fay,  Lord,  this  is  the  ftation  wherein  thou 
 haft  fct  me  in  the  world,  apd  I  defire  to  ferve  the^ 
 in  it,  what  I  do  is  for  thee,  and  what  I  fuffer  I  de- 
 fire  to  Wear  patiently  and  cheerfully  for  thy  fake,  in 
 fubmiflion  and  obedience  to  thy  will. 
 
 For  Confchnce~\  In  this  there  is  I.  A  reverent 
 complyance  with  Gods  difpofal,  both  in  allotting  to 
 «hem  that  condition  of  Life,  and  particularly  chufing 
 cheirMafter  for  them,  though  poflTibJynot  the  mild- 
 eft  and  pleafanteft3yet  the  fitceft  for  their  good, there 
 is  much  in  the  firm  believing  of  this,  andfiearty  fub- 
 imtting  to  it :  For  we  would  naturally  rather  carve 
 % jr  our  felvcs,and  i"hape  our  own  eftate  to  our  mind, 
 which  is  a  moft  foolifh,  yea,  an  iippious  preemp- 
 tion, as- if  we  were  wifer  than  he  that  hath  done 
 ir^and  as  if  there  were  not  as  much,'  and  it  piay  be 
 ir.crc  poflabiiity  of  true  contentment  in  a  mean  map 
 in  a  far  higher  condition ,  the  Mafters  mind  fa 
 often  more  toy  I'd  than  che  §crv*yits  body.    And  if 
 
 our 
 
(-4*0 
 
 our  condition  be  appointed  us>  ac  icaft  we  Would 
 have  a  voyce  in  fomc  qualifications  and  circum- 
 ftances  of  it,  as  in  this,  if  a  Man  rauft  fcrve,  he  would 
 wifh  willingly,  that  God  would  allot  him  a  meek 
 gentle  M after,  and  fo  we  in  other  things  ,  if  v/e 
 muft  be  fick,  we  Would  be  well  accommodate  ± 
 and  not  want  helps,  but  to  have  ficknefs?  and  wane 
 means,  and  friends  for  our  help,  this  we  can- 
 not think  of  without  horror.  But  this  fubmiflion 
 to  God  is  never  right  till  all  be  given  up  into  his 
 hand  that  concernes  us*  to  do  with  it  and  every  Ar- 
 ticle and  circumftance  of  it  as  feems  good,  in  his 
 eyes.  3.  In  this  Confcience  is  a  Religious  and 
 obfervant  refped  to  the  rule  God  hath  fet  men  to 
 walk  by  in  that  condition,  fo  that  their  obedience 
 depends  not  upon  any  external  inducement,  and  fo 
 falls  when  that  fails  :  But  flows  from  an  inward 
 impreffion  of  the  Law  of  God  upon  the  heart,  thus 
 a  Servant's  obedience,  and  patience  will  not  be  pin- 
 n'd  to  the  goodnefs  and  equity  of  his  Maftcr,  but 
 when  that  failes,  will  fubfilt  upon  its  own  inward 
 ground,and  generally  in  ail  eftatcs.  This  is  the  thing 
 that  makes  fure?  and  conftant  walking,  makes  a  Matr 
 ftep  even  in  the  ways  of  God.  When  a  Man's  d- 
 bedience  Springs  from  that  unfailing,  unchanging 
 reafon,  the  command  of  God,  'tis  a  natural  moe 
 tipn,  and  therefore  keeps  on,  and  rather  growes* 
 than  abates  ;  but  they  that  are  moved  by  things 
 outward,  muft  often  fail  ;  becaufe  thefe  things  arc 
 not  conftant  in  their  moving  ;  as  a  People  that  ar^ 
 much  a#ed  by  the  Spirit  of  their  rulers,  as  the  Jew$ 
 when  they  had  good  Kings.  3,  In  this  is  a  tender 
 care  of  the  glory  of  God3  and  the  adornment  of 
 
 Religion 
 
(  4"  ) 
 
 Religion,  which  the  Apoftle  premised   before  thefc 
 
 particular  duties*  as  a  thing  to  be  fpccially  regarded 
 in  them  5    the  honour  of  our  Lords   name   is  that 
 we  fhould  fee  up,  as  the  mark,  and  to  aim  all  our 
 adlions  at,  either  we  think  not  on  it,  or  our  hearts 
 flip  our,  and  (tart  from  their  aim,  Itk*  bowes  of  deceit 
 as  the  Word  is.  4.     There  is  the  comfortable  pci° 
 fvvafion  of   Gods  approbation  and  acceptance,  as  is 
 exptcisd  in  the  following  fcrfe  (  of  which  fomc- 
 what  before  )  and  the  hope  of  chat  reward  he  iiath 
 promis'd,  as  it  is  Col.   3.  24.     No  lefs  than  the  in- 
 heritance, fo  then  fuch  Servants   ts   thefc,  are  Sons 
 and  Heirs  of  God,  Co-heirs  with  Ckrifi,  thus  he  that 
 is  a  Servant,  may  be  in  a  far  more  excellent  eftatc 
 than  his  Matter:     The  Servant  may  hope  for,  and 
 aim  at  t  Kingdome,  while  the  Matter  is  embracing 
 a    dunghill  3  and   he  that  is  thus?  thinks  highly  of 
 Gods  free  giace.*    And  the  looking  ever  to  that  in- 
 fontanel  makes  them   go  cheerfully   through    all 
 f  aines  and  troubles  here  as  light  and   momenrany, 
 and  not  worth  the  naming  in  compaxi/on  of  that  glory 
 lhat  fhall  be  revealed.     In  the  mean  time  the  bed 
 and  rnoft  cafy  condition  of  the  Sons  of  God  cannoc 
 fatis/y  them,  nor  ftay  their  fighs  and  groanes,  wait- 
 ing, and  longing  for  that  day  of  their  full  redem- 
 ption. 
 
 Now  this  is  the  great  ruk5  not  only  for  Servants* 
 But  for  all  the  Servants  of  God  in  what  eflate  fo- 
 ever,  lb  let  the  Lord  alwayes  belore  them,  and  to 
 ftudy  (  with  St.  Paul  )  to  have  a  confeitnee  void  of 
 tfence  towards  God  and  M**?,  to  eye  and  apply  con- 
 ftantly  to  the  ir  anions,  and  their  inward  thoughts 
 the  tohnmafcd  ol  God>  tb  walk  by  that  rule  abroad, 
 
 and 
 
(  4*3  ) 
 
 and   at  home*  in  their   houfes,  and  id  the  fevcrai 
 ways  of  their  calling  :  As  an  exaft  workman  is  ever, 
 and  anon  laying  co  his  rule  to  his  work,  and   fquar- 
 ing  it,  and  for  the  Confcience   they  have  cowards 
 God,  to  do  and  fuffcr  his  will  cheerfully,  in  every 
 thing, being  content,  that  he  chufe  their  condition, 
 and  ctu ir  triills  for  them.     Only  defirous  to  be  a* 
 flur  d,  that  he  hath  chofen  them  for  his  own,  and 
 given  them  right  to  the  glorious  Liberty  of  the  Sons 
 oj  Ged^  dill  endeavouring  to  walk  in  that  way  that 
 leads  co  it,  overlooking  this  moment,  and  all  things 
 in  K5  accounring  it  a  very  indifferent  matter  what  is 
 their  outward  eftate  here  in  this  moment,  providing 
 they  may  be  happy  in  Eternity  ;  high  or  low  here, 
 bond  or  free,  it  imports  little  h  feeing  all  thefe  dif- 
 ferences will  be  fo  quickly  at  an  end,  and  there  (hall 
 not  be  fo  much  as  any  tra£t  or  footftep  of  them  left 
 with  particular  Men  :    Tis  fo  in  their  graves,  yoix 
 may  diftinguifti  the  greater  from  the  Jefs  by  their 
 Tomb?,  but  by  their  duft  you  cannor,  and.  with  the 
 whole  world  it  (hall  be  fo  in  end.     All  Monuments, 
 and  Palaces,  with  cottages  made  fire,  as  our  Apoftle 
 tells  us,  the  elements  Jloali  melt  with  ftrvent  heat* 
 and  the  earth  md  all  the  works    therein  Jhaff  be 
 burnt  up. 
 
 V 
 
 «n 
 
 - 
 
(  4*4  ) 
 
 —  ■  i     I.      «■■.,.. ■      ■  ..  ■  ■■!  i ii,   > 
 
 i 
 
 Verfe.   llf  22,  23. 
 
 For  even  hereunto  were  ye  called :  Bccaufc 
 Cbriji  alfo  fuffered  for  us,  leaving  us  an 
 example,  that  ye  jhould  follow  hii  jleps. 
 
 a  a.  Who  did  no  Jinne,  neither  was  guile 
 found  in  his  mouth. 
 
 23.  Who  when  he  was  reviled,  reviled  not 
 again  \  when  he  fuffered,  he  threatned  not : 
 But  committed  himf elf  to  him  that  judgeth 
 righteoitfly. 
 
 *  1  *He  rules  that  God  hath  fet  Men  10  live  by 
 .  JL  are  univerfally  juft,  and  there  is  an  univerfail 
 obligation  upon  all  Men  to  obey  them?  but  as  they 
 arc  particulary  addreis'd  to  hi*  own  people  in  his 
 word,  they  are  out  of  queftion  particularly  bound 
 to  yeilif  obedience,  and  have  many  peculiar  pcr- 
 fwafives  to  it,  that  extend  not  to  others*  which  are 
 therefore  ufually  reprefented  to  them»  and  prefs'd 
 upon  them  in  the  Holy  Scriptures,  Thus  the  pre- 
 face "of  ttiFl^vvTuris  ioTfrtely  befides  that,  /  am 
 Jehovah  and  have  Supreme  power  to  give  Men 
 Laws*  is  added  J  am  thy  God  cfpechUy  thy  deliverer 
 from  flavery,  and  bondage,  and  fo  have  a  peculiar 
 Tight  to  thy  obedience,  fo  Dwt<  7.  6,    Thus  the 
 
 Apoftlo 
 
Apdftlc  hetcurgeth  this  point  fii  nana  of  iflo/reh- 
 Gvenefs,  and  patience,  particularly  in  Chriftian  Ser* 
 vants :  But  fo  as  it  fits  every  Chriftian  in  his  ftacion, 
 for  hereunto,  fayes  he,  ye  are  called.  Whatsoever  o- 
 thers  do,  though  they  think  this  too  ftrait  a  rule* 
 yet  you  are  tyed to  it  by  your  own  calling,  and  pro- 
 ftffionas  you  areChriftians*  and  this  is  evidently 
 the  higheft  and  cleared  reafon  that  can  be,  and  of 
 greateft  power  with  a  Chriftian,  Namely,  the  exam- 
 ple of  Jefus  Chrift  himfelf.  For  Chrifi  alfofn fired 
 for  us.  &c*  • 
 
 So  'tis  all  but  one  entire  Argument,  that  they  ought 
 thus  to  behave  themfelves,  becaufe  'tis  the  very 
 thing  they  are  called  to,  as  their  conformity  to  Jefus 
 Chrift,  whofe  they  profefs  to  be,  yea,  with  whom 
 as  Chriftians  they  profefs  themfelves  to  be  one* 
 
 Hereunto  were  ye  caUecf]  This  in  the  general  is  a 
 thing  that  ought  to  be  ever  before;  our  eye,  to  con- 
 fider  thenature,  and  end  of  our  calling,  aod  to  en« 
 deavourin  all  tilings  to  fuit  it,  to  think  inevery  oc* 
 currence,  what  doth  the  calling  of  a  Chriftian  require 
 of  me  in  this  *  but  the  truth  is*  the  molt  do  not  mind 
 this,  we  profefs  our  felves  to  be  Chriftians,  and  never 
 think  what  kind  of  behaviour  this  obliges  us  to,  and 
 what  manner  of  perfons  it  becomes  us  to  be  in  all 
 holy  Convtrfdtion  }  but  walk  diforderly  out  of  our 
 rank  inordinately,  you  that  are  Prophane,  were  you 
 called  by  the  Gofpel  to  ferve  the  World,  and  your 
 Lufts,  to  Swearing  and  Rioting,  and  VoIUptuouf- 
 nefs  ?  Heare  you  not  the  Apoftle  teftifying  the  con* 
 trary,  in  exprefs  cermes?    That  Oocl  hxth  not  cal* 
 Ud  ut  to  unclcannejf,  but  unto  holwefs.     You  that 
 are  of  proud  contentious  Spirits,  are  you  fuitable  to 
 
 HiM  tbii 
 
C  4^  ) 
 
 this  holy  Calling  ?  No,  for  we  are  called  to  ?tdcey 
 fayes  the  (lime  Apoftle,  but  we  ftudy  not  this  Holy 
 Callings  and  therefore  we  walk  foincongruouily,  (b 
 unlike^  the  Gofpel,  we  lit  and  do  not  the  truth,  as 
 St.  'John  fpeakv  our  A&ions  belie  us. 
 
 The  particular  that  here  Chriftians  are  faid  to  be 
 called  to,  vstojuffering,  as  their  Lot  }  and  Patience^ 
 as  their  Duty,  even  under  the  moll  unjuft  and  un- 
 defcrved  fufferings* 
 
 And  boththefe  are  as  large  as  the  Sphere  of  this 
 Calling,  not  only  Servants  and  others  of  a  mean  con- 
 dition, that  lying  low,  are  the  more  fubjett  to  ri- 
 gours aad  Injuries,  but  generally,  all  that  are  cal- 
 led to  Godlinefs  are  likewife  called  to  Sufferings, 
 2  Tim.  3.  i2.  All  that  will  follow  Chrift,  muft  do 
 it  in  his  Livery,  they  xnuft  take  up  their  Croft. 
 This  is  a  very  harfh  and  unhealing  Article  of  the 
 Gofpel  to  a  carnal  mind,  but  it  concealcs  it  not. 
 Men  are  not  Ted  blindfold  upon  fufferings,  and 
 drawn  into  a  hidden  fnareby  the  Gospels  invitations, 
 they  are  told  very  often,  that  they  pretend  not  a 
 (uiprifal^nor  have  aoyjuft  pleafor  ftartingback  again, 
 as  our  Saviour  tells  Ws  Difciples5  why  he  was  fo  ex- 
 prefs  and  plain  with  thera  in  this.  Tbefi  tf&ng*  fayes 
 he,  have  Italdjon  that  you  be  not  offended*  I  have 
 fhew'd  you  the  ruggedneft  of  your  way,  that  you 
 (tumble  not  at  it,  takeing  it  to  be  a  froooth  plain 
 one,  but  withal  where  this  ig  fpoke  of,  'tis  umally 
 aliayid  with  the  mention  of  thole  comforts,  that  ac- 
 company thefe  fufferings,  or  that  glory  that  follower 
 thera.  The  Do&rine  of  the  Apoftles  which  was  fo 
 verified  in  their  own  Perfons,  ji&si^  That  through 
 mmb  ■tribulation  we  mufl  enter  into  the  Kingdom  of 
 
 Gody 
 
(  4^7  ) 
 
 Uody  an  unpleafant  way  indeed,  if  you  look' no  fur. 
 ther,  but  a  Kingdom  at  the  end  of  it>  and  the  King* 
 dom  of  God  will  transfufe  pleafure  into  the  painful- 
 left  ftep  in  it  all,  fo  P/S/.34.  19.  ftfeeirsa  fad  con- 
 dition that  falls  to  the  (hare  of  Godly  men  in  the 
 World,  to  be  eminent  in  forrowea  and  trouble*, 
 Many  are  the  aff??8ions  of  the  Righteous ^  but  that 
 which  follo'wes  weighs  it  abundantly  down  in  confu- 
 tation, that  the  Lord  himfelfe  is  engaged  in  their 
 ^ffliftions,  both  for  their  deliverance  out  of  them  in 
 due  time,  and  in  the  mean  time,  their  fupport  and 
 prefervation  under  them.  The  Lord  delivers  them 
 Qttt  of  them  all.  And  till  he  does  that,  he  kfePcfh 
 'all  their  bones^  &c.  Which  was  literally  verified 
 in  the  Natural  body  of  Chrift,  as  St.  John  obferves, 
 ^nd  holds  Spiritually  true  in  hii  myftical  body.  The 
 Lord  fupports  the  Spirits  of  Believers  in  their  troy- 
 bleswith  fuch  foli.d  conCplations,  as  are  the  Pillars 
 andftrength  of  their  Souls;  as  the  bones  are  of  their 
 Body,  as  the  Hebrew  word  for  them  imports,  Co  he 
 kcepeth  all  his  hones  5  and  the  defperate  condition  of 
 wicked  men  is  oppos'd  to  illuftrate  this  Verfeii* 
 But  ctfilJhaB  flay  the  Wicked. 
 
 Thus  Job.  1 6.  33.  In  the  cloture  they  are  fore- 
 warned what  to  expecl:  at  the  Worlds  hands,  as  they 
 were  divers  times  before  in  that  fam^  Sermon  ••  but  ft 
 isafweetTeftament,  take  it  altogether,  Tefhallhave 
 tribulation  in  theworldy  but  Peace  in  me0  and  feeing 
 hehatb  joyntly  bequeathed  thefe  two  to  his  follow? 
 crs,  were  It  not  great  folly  to  caft  fuch  a  bargain  I 
 And  to  let  go  that  Peace  for  fear  of  this  trouble,  rh£ 
 trouble  is  but  in  the  Worlds  but  the  Peace  is  in  him 
 who  weighs  down  thoufands  of  Worlds, 
 
 Hhh  2  So 
 
.(  4*8  )  . 
 
 So  then  they  do  exceedingly  miftake,  and  mifrec- 
 kon  themfelvcs,  that  would  agree  Chrift,  and  thd 
 World;  that  would  have  the  Church  of  Chrift,  or 
 at  leaft,  themfelves  fpr  their  own  (hares,  enjoy  both 
 Kinds  of  peace  together,  woijld  willingly  have  Peace 
 in  Chrift,  bqt  are  very  loath  to  part  with  the  World? 
 Peace,  they  would  fpeChriftianS,  but  they  are  very 
 illfnisfied  when  they  hear  ofany  other  bqt  eafe  and 
 Profpcrity  in  that  eftate,  and  willingly  forget  the 
 tenor  of  the  Gofpel  in  this  5  and  fo  when  times  of 
 trouble  ^nd  fufTerings  come,  their  minds  are  as  new 
 and  uncouth  to.  it-  as  it  they  had  not  been  told  on't 
 beforehand.  They  fike  better  of  St.  Peters  carnal 
 advice  to  Chrift  to  avoid  fuffering.  Mai.  16,  thanDf 
 of  his  Apoftles  Do&rineto  Chriftians,  teaching  them 
 that  as  he  fuffered,  fo  they  like  wife  are  called  (o  fuf- 
 fering. Men  readily  think  as  he  did  there,  that 
 Chrift  fhou!d  favour  himfelf  more  in  his  own  body, 
 his  Church,  than  to  expofe  it  to  fomuch  fuffering  3 
 and  rhoft  would  be  of  Romfs  mind  in  this,  atleaftin 
 affection,  that  the  badge  of  the  Church  fhould  be 
 pomp  and  Profperity*  and  not  the  Croft,  the  true 
 crofs  of  Aifliftions  and  fufTerings  is  too  heavy  and 
 
 But  Gods  thoughts  are.  not  ours,  thofe  he  calls 
 to  a  Kingdqme*  he  calls  to  fufferings,  as  the  way  to 
 it:  He  will  have  the  heirs  of  Heaven  know  they 
 are  not  at  home  on  earth,  and  that  this  is  not  their 
 reft,  he  will  not  have  them  with  the  abus'd  World 
 fancy  a  Happinefs  her^  and  feek  life,  as  St.  Augtijlin 
 fiyesbeatAMvitaw.  qu£rcre  in  rcgionc  worth.  '  Th6 
 reproaches  and  wrongs  that  encounter  them  (ha.ll  cle* 
 rate  their  minds  often  to  that  Land  of  Peace  and 
 
 reft 
 
(  4^9  ) 
 
 jeft,  where  righteoufaefs  dwells.  The  hard  Task- 
 masters (ball  make  them  weary  of  Egypt ,  which  o-> 
 therwife  poflibly  they  would  comply  too  well  with, 
 aftddifpofe  them  for  deliverance,  and  make  it  wel- 
 come, wh^ch  it  may  be  they  might  but  coldly  de- 
 fire  if  they  were  better  us'd. 
 
 He  knowes  what  he  does,  that  fecretly  ferves  his 
 good  ends  of  Mens  evil,  and  by  the  Plowers  that 
 njake  long  furrowes  on  the  back  of  his  Church  makes 
 it  a  fruitful  Field  to  himfelf.  Therefore  'tis  great 
 folly  and  qnadvifedneP,  to  take  up  prejudice  againft 
 his  way,  and  think  it  might  be  better  as  we  would 
 model  it,  and  to  complain  of  the  order  of  things  5 
 whereas  we  (hould  complain  of  difordered  minds,  but 
 we  had  rather  have  all  alter'd,  and  chang'd  for  us* 
 the  very  courfe  of  Providence,  than  (eek  the  change 
 of  our  own  perverfe  hearts,  but  the  right  temper 
 of  a  Chriftian  is,  to  runalwaycs  crofsto  the  corrupt 
 ftream  of  the  World,  and  humane  iniquity,  and  to 
 be  willingly  carried  along  with  the  ftream  of  divine 
 Providence?  and  not  at  all  to  ftir  a  hand,  no  nor  a 
 thought,  to  row  againft  that  mighty  current  5  and 
 not  only  is  he  carryed  with  it  upon  necefiity,  be- 
 cau(e  there  is  no  fleering  againft  it,  but  chearfully 
 and  voluntarily,  not  becaufe  jie  muft,  but  beeaufp, 
 he  would.  , 
 
 And  this  is  the  other  thing  to  which  they  are 
 joyntly  called,  as  to  fufTeringfotpcalmnefs  ofmind^ 
 and  patience  in  fuffering  5  although  their  fuffering  be 
 moft  unji^ft,  vea,  this  is  truly  a  part  of  that  Duty 
 they  are  called  to,  to  that  integrity  and  innofenfive-,, 
 uefsbf  Life,  that  may  ma  ,e  their  fufFerings  at  Men$L 
 hands  3lw3yes  unjuft  to  the  entire  Quty  here,  is  In- 
 
 nocency^ 
 
(4*o)     . 
 
 floeency,  a&d  patience,  doing  willingly  no  wrong 
 find  yet  cheerfully  fuftering  it  done  to  them  5  if  ei- 
 ther of  the  two  be  -.vanting,  their  differing  doth  not 
 credit  their  Profeffion5  but  difhonours  it5  if  they  be 
 patient  under  defer  ved  fuftering,  their  guiltinefs  dar- 
 kens their  Patiences  and  if  their  (uttering  be  unde- 
 ferv'dj  yei,  and  the  cap  fe  of  them  honourable,  yet 
 impatience  under  them  ftaines  both  their  fufferings, 
 and  their  caufe3  and  feems  in  part  to  juftify  the  very 
 injuftice  that  is  us'd  againfl:  them  :  But  where  inno- 
 cency  and  Patience  meet  together  in  (uffering3  there 
 fufferings  are  in  their  perfed  luftre.  Thefe  are  they 
 that  honour  keligion>  and  (hame  the  enemies  ofit. 
 It  Was  the  concurrence  of  thefe  two  that  was  the 
 vtty  triumph  of  the  Martyrs  in  times  of  Perfecution 
 chat  tormented  their  Tormentors  and  made  them 
 more  then  Conquerors  even  in  fufferings. 
 
 Now  that  We  are  called  both  to  fuftering,  and 
 to  this  matoifcr  of  fuftering,  the  Apoftle  puts  out 
 ofqueftiofc,  by  the  Supteam  example  of  our  Lord 
 Jefas  Chrift,  for  the  Sum  of  oar  Calling  is5  to  follow 
 him,  Now  in  both  thefe,  in  fuftering.,  and  in  fufter- 
 ing Innocently  and  Patiently,  the  whole  Hiftory  of 
 the  Cofpel  teftifies  how  compleat  a  Pattern  he  is, 
 Aftd  the  Apoftle  gives  us  here  a  Summary,  yet  a  very 
 clear  account  of  it, 
 
 The  Words  have  in  them  thefe  two  things. 
 j.  The  perfection  of  this  Example.  2 .  Our  obliga- 
 tion to  follow  it. 
 
 I.  'The  example  he  lets  ofFto  the  full.  1.  In  re* 
 g*rd  of  the  greatnefs  Offhts  fufferings.  a.  Of  his  {pot- 
 Iefheft  and  Patience  v\  fuffering. 
 
 The  faft  we  have  to  that  word  U  fnfireA,   and 
 
 after 
 
(43*  ) 
 
 after  Verfe  24.  We  have  his  crucifying,    and  his 
 Ctripes  exprefly  fpecified. 
 
 Now  this  is  ceafon  euough  and  carries  it  beyond 
 all  other  reafoa,    why  Chriftians  are  call'd  to  a  fuf- 
 fiering  Life,  feeing  the  Lord  and  Author  of  that  Cal- 
 ling fuffer'd  himfelf  fo  much.     The  Captain  or  Lead* 
 erofourfalvation,  as  the  Apofte  fpeaks,  was  confi- 
 crate  by  fuflering,  that  was  the  way  by  which  he  eq- 
 tred  into  the  holy  place  where  he  is  now  our  ever- 
 lafting  High  Prieft,  making  interoeifion  for  us,  if  ha 
 be  our  Leader  to  Salvation,  cnuft  we  not  follow  him 
 in  the  way  he  leads  whatfoever  it  is,   if  it  be  (as  we 
 fee  'tis)  by  the  way  of  fuiferings,  we  muft  either 
 follow  on  in  that  way,  or  fall  Chart  of  falvation,  far 
 there  is  no  other  Leader  nor  other  way,  but  that 
 which  he  open'd  up,  fo  that  there  is  aot  only  a  Con- 
 fruity  in  it,  that  his  followers  be  conform  to  him  in 
 uiffering,  but  a  necefltty,  if  tbey  will  follow  him 
 on,  till  they  attain  to  Glory,  and  the  confederati- 
 on of  both  thefe  cannot  but  argue  a  Chriftian  into 
 a  Refolution  for  this  via  regia  this  Royal  way  offufc 
 fering  that  leads    to   Glory,  through  which  their 
 King,  and  Lord  himfelf  went  to  hi/s  Glory.    It  could 
 hardly  be  believ'd  at  firft,  that  this  was  his  way* 
 and  we  can  as    hardly   yet  believe  that  it  mjuft 
 be  ours,     tnk*  24.  0  fools  and  fio»  ofheartto  bt* 
 tieve^  ought  not  Chrifi  to  house  frfferd  thefe  things* 
 andfo  to  enter  into  his  glory. 
 
 Would  you  be  at  glory,  and  will  you  not  follow 
 your  Leader  ia  the  only  way  to  it  ?  Muft  there  ano- 
 ther way  be  cut  out  for  you  by  your  fclfe  ?  O  ab- 
 fur'd  !  flail  the  fervant  (fayes  he)  be  greater  than 
 kh  Mafier.    Are  you  not  feirly  dealt  with  if  you 
 
 have 
 
(  43*  ) 
 
 have  a  mind  to  Chrift  ?  You  fhall  have  full  as  much 
 ofthe  WorlJs  goodwill  as  he  had,  if  it  hate  you  he 
 bids  you  remember,  how  it  bated  him. 
 
 But  though  there  were  a  way  to  do  otherwaye'* 
 Would  you  not  rather  chufe  (if  the  love  of  Chrift 
 poflefs'd  your  hearts)  to  take  a  fhare  with  him  ia 
 FmLot,  and  find  delight  in  the  very  trouble*  of  if, 
 is  not  this  conformity  to  Jefus,  the  great  ambition 
 of  all  his  true  hearted  followers.     We  carry  about  in 
 the  body  the  dyingofthe  Lord  Jefus>  fayes  the  great 
 Apoftle5  befides  the  unfpeakableadvantageto  come, 
 that  goes  link'd  with  this,  that  ifwefufftrwith  him, 
 we  Jlull  reign  with  him%->  there  is  a  glory ,  even  in 
 this  prcfent  refemblance  that  we  are  conformed  to 
 the  Image  of  the  Son  of  God  in  fufFerings.     VVhy 
 fliould  we  defire  to  leave  him  ?    Are  you  not  one 
 with  him  ?     Can  you  chufe  but  have  the  fame  com- 
 mon friends  and  enemies?     Would  you  willingly,  if 
 it  might  be,  could  you  find  in  your  heart  to  be  friends 
 witk  that  World,  that  hated  your  Lord  and  Mafter  ? 
 Would  you  have  nothing  but  kindnefi  and  eafc> 
 where  he  had  nothing  but  enmity  and  trouble,  or 
 would  you  notrrather,  when  you  think  right  on*t, 
 dtfdain  and  tefufc  to  be  fo  unlike  him?     As  that 
 good  Duke  faid,  when  they  would  have  Crown'd 
 him  King  of  Jernfalem.     No,  faid  he,  by  no  means  % 
 1  will  not  wear  a  Crown  of  Gold>  where  Jefef  was 
 Crown  d  with  thorms. 
 
 i1.  This  Spotlefnefs  and  Patience  in  fufiering  are 
 both  of  them  fet  here  before  us5  the  one  Verfe  12* 
 the  other  23. 
 
 Whofoever  'tis  that  makes  fuch  a  noife  of  the  in* 
 juftice  ofwhathe  fuffers,  and  thiak&to  juftify  hit 
 
 Impatience 
 
(433) 
 
 Impatience  by  his  Innocency,  let  me  ask  thee,  aft  thotl 
 Wore  juft  and  innocent  then  he  than*  here  let  before 
 thee  ?  Or  art  thou  able  to  come  near  Him  in  this  Point  ? 
 Who  did  no  Jin*  neither  was  guile  found  in  hk  mouth* 
 This  is  to  fignify  perfect  holinc-fs,  according  to  that 
 Jamet.  3,  2 /Man  a  licje  world,  a  wofrld  of  wicked  nefs, 
 and  that  lule  part  of  him  a  lifcle  world  of  Iniquity* 
 all  Chrifts  words,  and  anions j  and  all  his  thoughts 
 flowed  from  a  pure  Spring  that  had  not  anything  de- 
 filed in  ic,  and  therefore  no  tentation  either  from  Men, 
 or  Satan  could  feizc  on  him,  other  Men  may  feem  clear 
 unftirr'd,  but  move  and  ttouble  them, and  themudd 
 arifes5  but  he  was  nothing  but  holinefsj  a  pure  foun* 
 tain*ill  purity  to  the  bottom,  and  therefore  ftirr  and 
 trouble  him  as  they  would  he  was  ftill  alike  clear* 
 The  Prince  of  thk  world  cometh^  and  bath  nothing 
 in  me» 
 
 This  is  the  main  ground  of  our  confidence  in  hirtf, 
 that  he  is  a  Holy  Harmelef}  undefiCd  high  Prieft^ 
 and  fiich  an  one  became  *f,  fayes  the  Apoftle,  that 
 are  fo  finfull,  the  more  finfull  we,  the  ntore  need 
 that  our  High  Pried  ftiould  be  finklfc,  and  being  fo? 
 we  may  build  upon  his  perfection,  (landing  in  our 
 Head,  yea,  weareinvefted  with  him  and  his  rights* 
 ctafnefs. 
 
 Again  there  vtas  no  guile  found  in  hk  mouthy  this 
 ferves  us  concerning  all  the  promifes  that  he  hath 
 made  us>  that  they  are  nothing  but  truth,  hath  he 
 faid  $  Him  that  comes  to  me  I  will  in  no  wife  cafi 
 euty  then  you  need  not  fear$  how  unworthy  and  vile 
 foeven  do  you  but  come  to  him,  and  you  have  hi* 
 word  that  he  will  not  (hut  the  door  againft  you,  and 
 as  he  hath  promi&'J  accefs>  fo  hattyhe  funher  pro* 
 
 It*  miYd 
 
C  434  ) 
 
 niisM  cafe,  and  Souls  red  to  thofe  that  come  5  then 
 be  confident  to  hud  diuc  in  him  too,  ior  there 
 was  never  a  falfe  iiur  guiiciulj  word  found  in  his 
 mouth. 
 
 But  to  confidcr  it  only  ic\  the  prefent  a<5iion,  this 
 fpeaks  him  the  molt  innocent  fufferer  that  ever  was, 
 not  only  judicially  juft  in  his  caufe>  but  encirly  juil  in 
 his  Perfon5  altogether  righteous,  and  yet  conacmn'd 
 to  dcacha  and  an  opprobrious  death  of  Malefaftours, 
 and  fet  betwixt  twoi  as  chief  of  the  three,  J<t«(iayes 
 he  )  the  rofe  Sharon  And  the  Li  I  lie  of  the  valley.  And 
 the  Spoufe  faith  of  him  Mj  wel  beloved  is  White  and 
 ruddy,  thus  indeed  m  his  death,  ruddy  in  his  blood* 
 (lied ,  and  white  in  his  innocency,  and  withal  in  his 
 mecknefs  and  patience,  the  other  thing  wherein  he 
 is  here  (o  exemplary. 
 
 Verfe,  23.  Who  when  he  was  reviled,  reviled  not 
 again  3  T'llS  ^PotJcfs  Lamb  of  God  was  a  Lamb  both 
 in  gmlrkfucfi,  and  filencc,  and  the  Prophet  Efiy 
 expnffes  the  refembjance  in  that5  he  was  brought  as 
 a  Lamb  to  the  Jlaughter>  he  fuffa'd,nor  only  an  qi\+ 
 juft  Sentence  of  death  but  withall,  un/uft  revilings, 
 the  contradictions  of  fimtcrs%  none  ever  did  fo  Jitle 
 deferve  rcvili-jigs,  none  ever  could  have  faid  fo  much 
 in  his  own  juff  defence,  and  to  the  Juft  reproach  of 
 his  enemas,  and  yet  in  both,  he  preferred  fi.'eice  ; 
 Ncme  could  ever  threaten  (o  heavy  things  as  he 
 could  agamtt  his  enemies, and  have  made  good  all  he 
 threatmd,  stnd  yet  no  fuch  thing  wa«  heard  from 
 him.  The  heaven  and  earth  as  it  were  fpoke  their 
 refentment  of  his  death  that  made  them  :  But  he 
 wasfilcnt,  or  what  he  fpoke  makes  this  ftill  good, 
 h)\v  far  he  was  from  revilings,  and  threacnings,  As 
 
 fpiccs 
 
fpices  pounded,  or  precious  ointment  poured  out 
 give  their  fmell  moft,  thus  his  name  was  an  oint- 
 ment then  poured  forth,  together  with  his  blood, 
 and  fill'd  Heaven  and  Earth  with  its  fweet  perfume, 
 was  a  favour  of  reft  and  peace  in  both,  appeafing 
 the  wrath  of  God,  and  fo  quieting  the  Consciences 
 of  Men,  and  even  in  this  particular  v/as  it  then  moft 
 fragrant,  in  that  all  the  Torments  of  the  crofs  and 
 revilings  of  the  multitude,  that  as  it  were  rack't  htm 
 for  fome  anfwer,  yet  could  draw  no  other  from  him 
 but  this,  father  forgive  them  for  they  fyon?  not  what 
 they  do. 
 
 But  fot  thofe  to  whom  this  mercy  befong'd  not, 
 the  Apoftle  tells  us  what  he  did  in  ftead  of  Revil- 
 ings and  Tbreatnings,  he  committed  all  to  him  that 
 judgeth  fightcoujly .     And  this  is  the  true  method  of 
 Chriftian  patienc,  that  which  quiets  the  mind,  and 
 keeps  it  from  the  boyling  Tumultuous  thoughts  of 
 revenge',  to  turne  the  whole  matter  into  Gods  hand, 
 to  rcfign  it  oyer  to  him,  toprofecute  when,  and  as 
 he  thinks  good.     Noras  the  moft,  that  had  rather, 
 if  they  had  power3  do  for  themfelves,  and  be  their 
 own  avengers,  and  becaufe  they   have  not  power 
 jJo  off t  r  up  fuch  bitter  curfes,  and  prayers  for  re- 
 venge unto  Godias  arc  moft  hateful  to  him,  and  are 
 far    from  this   calm  and  holy  way  of  committing 
 matters  to  his  judgment,     The  common  way  of  re- 
 ferring tilings  to  God  is  indeed  impious,  and  difho* 
 nourable  to  him,  beihg  really  no  other,  but  a  call- 
 ing of  hiiji  to  be  a  Servant,  and  executioner  to  our 
 pciflion,  We  ordinarily miftafcc his  jn(hVc,;and)udgx* 
 of  it  according  to  our  own  precipitant  eJffhmper'd 
 Riliiqs*    If  vyiaied  Men  be  not  crofs'd  in  their  de-i 
 
 lit  a  figncs 
 
(  43*  ) 
 
 fignes*  and  their  wickcdnefs  evidently  crufti'd  juft 
 when  we  would  have  it,  we  are  ready  to  give  up  the 
 matter  as  defperate,  or  at  leaft  abate  of  thofe  confi- 
 dent, and  reverent  thoughts  of  divine  juflice  that  we 
 owe  him :  Howfoever  things  go,this  ought  to  be  fixed 
 in  our  hearts,  that  he  that  fits  m  Heaven  judgeth 
 rightioufly,  and  executes  that  his  righteous  judge- 
 ment in  the  fiutft  fcafon,  We  poor  worraes  vyhofc 
 whole  life  is,  but  an  hand-breadth  in  it  jelf,  and  is 
 as  nothing  unto  God,  we  think  a  few  months,  or 
 years,  a  great  matter,  but  to  him  that  inhabitcs  E- 
 {ernity,  a  thoufind  year s  are  tut  as  one  day  r  as  our 
 Apoftle  teaches  us? 
 
 Our  Saviour  m  that  time  pf  his  Humiliation  and 
 Sphering,  committed  himfelf  and  his  caufe,  far 
 ?hat  is  beftexprefs'd,  inthat  nothing  is  exprefs'd  but 
 fie  committed,  and  the  jflue  fhall  be  that  all  hk 
 tnemie$  Jhall  become  bis  footjiool^and  he  himfelf  fhall 
 judge  them  :  But  that  which  is  given  us  here  to  karn 
 irom  his  carriage  toward  them  in  his  Suffering,  is  that 
 quietnefs  and  moderation  of  mind  even  under  unjuft 
 Sufferings  qaake  us  like  him*  Not  to  reply  reproach 
 with  reproach  as  our  cuftoro  is,  to  give  an  ill  word  for 
 another,  or  two  for  One,  tobefure  not  to  be  behind, 
 Men  take  a  pride  in  this,  and  think  it  ridiculous  fimpli- 
 ciry  to  fuffer,  and  this  makeftrifes  and  contention  fo 
 abound,bqt  'tis  a  great  miftake,yQu  think  it  grcatnefs  of 
 fpirit  to  bear  nothing,  to  put  up  no  wrong  :  Where- 
 as it  is  indeed  great  weaknefs,  and  bafenefs,  'tis  true 
 greatnefs  of  Spirit  to  de/pife  the  moft  of  thofe  thingg 
 that  fet  you  ufqally  on  {ire  one  againft  another,  c- 
 fpeciajly  being  done  after  a  Chriftian  manner,  'twere 
 9  P^rf  of  the  fyitit  of  Chrift  in  you;  and  is  there 
 
 any 
 
(  437  ) 
 
 any  Spirit  greater  than  that  think  you  ?  Oh !  that 
 there  were  lefs  of  the  Spirit  of  the  Dragon,  and  more 
 of  that  Spirit  ot  the  Dove  amongft  us. 
 
 Our  obhgement  to  the  example  of  Chrift,  befides 
 its  own  excellency,  is  in  thefe  two  things  in  the  words 
 i.  The  intendment  of  his  behaviour  fortius  ufe,  to 
 be  as  an  example  to  us.  2.  Out  Intertft  in  him,  and 
 thofe  his  Sufferings,  wherein  he  fo  carried  himfelf. 
 
 Living  us  an  Example  &c«  He  lefc  his  foot- 
 ft£ps  as  a  Copy  (as  the  word  is  )  to  follow,  every 
 ftcp  of  his,  a  letter  of  this  Copy,  and  particularly 
 in  this  point  of  Suffering3  be  writ  us  a  pure  and  per- 
 fect Copy  of  obedience  in  clear  and  great  letters 
 in  his  own  blood. 
 
 His  whole  life  is  our  Rule,  not  his  Miraculous 
 works,  his  footfteps  walking  on  theSea,and  fuch  like, 
 are  not  for  our  following  ;  But  his  obedience  and 
 Holinefs*  and  Meekenfs,  and  Humility  are  our  Copy* 
 which  we  fhould  continualy  ftudy*  The  fhorter  and 
 more  cffc<ftual  way  (  they  fay  )  of  teachingi  is  by 
 example,  but  above  all,  this  matchlefs  example  is 
 the  happieft  way  of  teaching,  He  that  foUowes  me 
 fa}  es  he,  foaB  not  wdk^  in  dcirknefs. 
 
 He  that  aimes  high,  fhoot's  the  higher  for't,  though 
 he  (hoot  notfo  highjas  he  aimes.  This  is  that  which 
 ennobles  the  Spirit  of  a  Chriftian  the  propounding 
 of  this  our  high  Patterne,  the  example  of  Jefus 
 Chrift. 
 
 The  Imitation  of  Men  in  worthjefs  things  is  low 
 and  fervile,  the  Imitation  of  their  vcrtues  is  com- 
 mendable, but  if  we  fcek  no  higher,  'tis  both  im- 
 pcrfed  and  unfafe.  The  Apoftie  St.  fanl  will 
 have  np  Imitation,  but  with  regard  to  this  Supreme 
 
 patterne. 
 
 , 
 
(  453  ) 
 
 Fatterrrc,  be  ye  followers  of  tne,  *s    1 4m  ofthriJiy 
 One  Cbrtftian  may  take  the  example  of  Chrift  in 
 many  things  in  another,  but  ftili  examining  all   by 
 the  Original  primitive  Copy,  the  ioociicps  of  Chrift 
 himfelf,  following  nothing,  but  as  it  conlormes  with 
 that,  an<J  looking  molt  on  him,  as  both  the  pcrfe&ed 
 and  mod  effectual  exnrnple.  Heb.      12.    2.  there  is 
 a  cloud  cj rwiitnej]cf  and  examples,  but  Jook  above 
 them  all  to  him,  that  is  as  high  above  them,  as  the 
 Sun  is  above  the  clouds.     As  the  way  is  better,  a 
 lively  one  indeed,  fo  there  is  this  advantage  in  the 
 Covenant  of  grace?  that  we  are  not  left  to  our  own 
 skill  for  following  of  it,  but  laught  by  the  Spirit: 
 In  the  delivery  of  the  Law,Gcd  fhewed  his  glory 
 and  greatnefs  by  the  manner  of  it>  but  the  Law 'was 
 written  only  in  dead  Tables>  but  Chrift,  the  living 
 Law,  teaches  by  obtyi;:g  h5  bow  to  obey  it,  and  this 
 is  the  advantage  of  the  Golpcl,  that  the  Law  is  Twice 
 written  over  unto  believers,  tirft  in  the  example  of 
 Chrifh  and  then  inwardly  in  their  hearts  by  his  .Spirit. 
 There  is  together  with  that  Copy  of  all  grace  in 
 him,  a  Spirit  deriv'd  from  him,  enabling  beJ/evers  to 
 follow  him  ia  their  meafure,  they  may  not  only  fee 
 him  as  tlte  only  begotten  Son  of  God  full  of  grace  and 
 truthb  as  it  is  jftf.   6.     But  as  there  it  folio wes,  /  hey 
 receive  of  his  fulnefs  grace  for  grace.     The  love  of 
 Chrift  makes  the  .Soul  delight  toconverfe  with  him3 
 and  converfe,  and  Love  together,  makes  it  learn  his 
 behaviour,  as  Men  that  live  much  together*  efpeci- 
 aMy  if  they  do  much  affect  one  another,  will  infen* 
 fibly  comradf  anotbers  habitudes  and   cuftomes. 
 
 The  other  thing  obliging  us,   is  our   intcreft   in 
 hirfy  and  his  Sufferings,  he  (after 'd  for  us,  and  this  the 
 
 Apo/tle 
 
Apoftle  rccurncs  to  Vcr.  24-  Oblerve  only  from 
 the  Tye  of  thefc  two,  chat  if  we  ncgle&  his  exam- 
 ple fet  before  us,  we  cannot  enjoy  any  right  aflfu- 
 rance  of  his  luff,  ring  for  us,  buc  if  we  do  ferioufly 
 endeavour  to  follow  him,  then  we  m3y  be  pcrfwad- 
 ed  of  life  through  his  death,  and  thofefteps  of  his 
 wherein  we  walk  will  bring  us  ere  long  to  be  where 
 he  t$ 
 
 - 
 
 Verfe.  H. 
 
 Who  his  own  felf  bare  our  fins  in  his  own 
 Body  on  the  Tree,  that  we  being  dead  to  fin7 
 jhonld  live  unto  Right eoufefs ;  by  whofe  ftripes 
 ye  wen  healed. 
 
 THac  which  is  deepeft  in  the  heart,  is  readily 
 moft  in  th€  mouch.     That    which    abounds 
 wiehftf,  runs  over  moft  by  the  Tongue  or  Pen,  when 
 Men  light  upon  the  ipeaking.of  that  Subjett,  that 
 poflefles  the  affection,  they  Utr  hardly  be  taken  off, 
 or  drawn  from  it  again.     1  hus  the  Apoftles  in  their 
 writings,  when  they  make  mention  any  way  of  Chrift 
 fuflkring  for  us,  they  love  to  dwell  on  it,  as  fhap 
 which  they    take  mott   delight  to  fpeak  of  :  Such 
 delicacy  and  fweecnefs  is  in  it  to  a  Spiritual  rafte, 
 that  the  y  hke  to  keep  it  in  their  mouch,  add  are 
 never  out  of  their  theam  when-  they  infill  (m  Jefus 
 Chrift,  though  they  have  but  nam'd  him  by  occa- 
 sion 
 
C  44°  )-  L  . 
 
 Con  01  UH&ewrat  Do&rine,  for  he  is  che  great  fub* 
 )?&  of  all  they  have  to  fay* 
 
 Thus  here,  the  Apoftle  had  fpoke  of  Chrift  inthc 
 foregoing  words  very  fitly  to  this  prefent  Subject, 
 fetcing  him  before  Chriftian  Servants  and  all  luffcr- 
 ing  Crriftians,  as  their  compleat  example,  both  in 
 point  of  much  fuffering,  and  of  perfe&  Innocency* 
 and  Pacience  in  fuffering.  And  exprefs'd  their  en* 
 gagement  to  ftudy  and  follow  that  example 5  yet  he 
 cannot  leave  it  fo,  but  having  faid,  that  all  thofc 
 his  fufferings  whereih  he  was  fo  exemplary^  were  for 
 us,  as  a  chief  confideration*  for  which  we  fhould 
 ftudy  to  be  like  him,  he  retnrns  to  that  again,  and 
 enlarges  himfelf  in  it  in  words  partly  the  fame,  part- 
 ly very  near  thofe  of  that  Evaogelift  among  the  Pro* 
 phets  Efay  Chap.  53, 
 
 And  it  fuits  very  well  with  his  main  fcope,  toprefs 
 this  point  5  as  giving  both  Very  much  ftrength  and 
 fweetnefs  to  the  Exhortation,  as  being  mod  reafona- 
 ble,  that  we  willingly  conform  to  him  in  fuffering 
 that  had  never  been  an  Example  of  fuffering*  nor  fab- 
 led at  all  to  fufferings  nor  capable  of  them  but  for  us; 
 and  moft  comfortable  in  the  light  fufferings  of  this 
 Moment,  to  confides  that  he  hath  freed  us  irom  the 
 fufferings  of  Eternity,  by  fuffering  himfelf  in  our 
 ftead,  in  the  fulnefs  of  time. 
 
 That  Jefus  Chrift  is  in  doing  and  fuffering,  our 
 Supream  and  Matchleft  Example,  and  that  he  came 
 to  be  fo,  is  a  truth,  but  that  he  is  nothing  further 
 and  came  for  no  other  end,  is  (you  fee)  a  high  point 
 of  falfhood  >  for  how  fhould  Man  be  enabled  to  learn, 
 and  follow  that  example  of  obedience  unlefs  there 
 were  more  in  Chrift,  and  what  would  become  of  that 
 
 great 
 
C  44  *  ) 
 
 greit  reckoning  of  dilobedience  that  Man  ftands  guil- 
 ty of  No,  thefe  are  too  narrow,  he  came  to  bear 
 our  (ins  on  his  own  Body  on  the  tree,  and  for  this  pur* 
 pofe'  had  a  Body  fitted  for  him5  and  given  him  to 
 bear  this  burden^  to  do  this,  as  the  will  of  hisFa- 
 ther5  to  (land  for  us  in  (lead  of  all  Offerings,  and 
 Sacrifices  5  and  by  that  wiUy  fayesthe  Apoftle,  we 
 are  fanClified  through  the  offering  of  the  body  of  Jefus 
 Chrift  once  for  all , 
 
 This  was  his  bufinefs,   not  only  to  re&i  fie  finftJ  Man- 
 kind by  his  examples  but  to  redeem  him  by  hi$ 
 Blood,    he  was  a  teacher  come  from  God.     As  a  pro* 
 phet  he   caches  us  the  way  of  Life,  and  as  the  beft 
 and  greateft  of  Prophets  is  perft&ly  like  his  Do&rine, 
 and  his  actions  ((hat  in  all  Teachers  is  the  livelyeft 
 part  of  DoftrineJ  his  carriage  in  Life  and  death,  is 
 our  great  Pattern  and  inftruftion  ;  But*  what  is  faid  of 
 his  forerunner,  is  more  eminently  true  of  Chrift,  he 
 is  a  prophet  and  more  then  a  Prophet,a  Prieft  fatisfy- 
 ing  "uftice  for  us5  and  a  King  conquering  fin  and  death 
 for  us,an  Example  in  deed5but  more  than  an  Example, 
 our  Sacrifice,  and  our  Life,  and  all  inall,  'tis  our  Du- 
 ty to  walk  as  he  walked,  to  make  him  the  pattern  of 
 ourfteps  ijoh.2.6.  But  our  comfort  and  falvatiohly- 
 eth  in  this,  that  he  is  the  propitiation  for  our  fins, 
 Verfi  2.  So  in  the  firft  Chapter  of  that  Efijile  Verfe  7. 
 We  are  to  walk^  in  the  Light ,  as  he  is  in  the  Light :  For 
 all  our  walking  we  have  need  of  that  which  iollofres* 
 that  bears  the  great  weight,  the  Blood  ofJefusChrifl 
 clean feth  us  from  all  fin ,  and  fo  ftill  that  glory  which 
 he  pofleflltla  in  his  own  Perfon3  is  the  pledge  of 
 ours,    he  is   there  for  Vs*   he  lives  to  makp  inter* 
 
 Kkk  ctjpon 
 
C  44*  ) 
 
 cejjtonfrvr,   fayesthe  Apoftl-e,  and  I  go  to  prepare  a 
 pl.ice  for  you,  fa  yes  he  himfelf. 
 
 Wc.  have  in  the  words  thefe  two  great  points,  and 
 i'n  rhcGme  order  ns  the  words  ly.     i.  The  narure 
 and   quality  of  the  ruffe-rings  of  jefus  Chrift,  And 
 2.  The  end  of  them. 
 
 In  the  expreffion  of  his  differing,  we  are  to 
 confider.  id  The  commutation- of  the  Perfons,  fa 
 hiwfelf  for  m.  2.  The  work  undertaken  and  per- 
 formed^  be  bare  our  Cms  in  his  own  body  on  the 
 tree. 
 
 1.  TheAft,  or  fentence  of  the  Law  againft  the 
 breach  of  it  ftanding  in  force,  and  Divine  juftice  ex- 
 pecting (atisfa&ion,  death  was  the  neceffary  and  in- 
 feperableconfequent  offio.     If  you  fay  the  Supream 
 Majefty  of  God  being  accountable  to  none,    might 
 have  forgiven  alt  without  fatisfattion.     We  are  not 
 toconteft   that,    nor  foolifhly   to    offer    to  found 
 the  bottomleft  deep   of  his  abfolute    prerogative, 
 Chrift  implies  in  his  Prayer,  that  it    was  impoffi- 
 bJ£  that  he  could  efcape  that  cup  :    But  the  impofl> 
 bility  is  refolv'd  into  his  Fathers  will,  as  the  caufe 
 of  it.     But  this  we  may  clearly  fee  following  the 
 traft  of  the.  holy  Scriptures  (our  only  fafe  way) 
 that  this  way  wherein  our  falvation  is  contriv'd  is 
 mofl  excellent,   and  fuitable  to  the  greatnefs,  and 
 gpodneft  of  God,    Co  full  of  wonders  of  wifdom, 
 and  love,  that  the  Angels,  as  our  Apoftle  tells  us  be- 
 fore,  cannot  forbear  looking  onitf   and  admiring  it$ 
 for  all  their  exaft  knowledge,  yet  they  (till  find  it  in*' 
 finitly  beyond  their  knowledge,  ftill  in  aftonifhment 
 and  admiration  of  what  they  fee,  ami  ftill  in  fearch 
 
 looking 
 
(  443  ) 
 
 looking  in  to  fee  more.     Thofe  Cherubims  ftill  have- 
 ing  their  eyes  fixed  on  this  Mercy  Seat. 
 
 Jufticc  might  indeed  have  fiez'd  on  rebellious  Man,: 
 and  laid  the  pronoune'd  punifbment  on  him,  mercy 
 tftght  have  freely  acquit  him;,  and  pardon'd  al-1 :  But 
 can  we  name  any  place  where  mercy  and  juftice  as 
 relating  to  condemned  Man  could  have  met  and 
 fhined  joyntly  in  full  afpeft,  fave  only  in  Jefu« 
 ChrifV5  in  whom  indeed  Mercy  and  truth  met> 
 and  righteonfnefs  and  peace  kjjjcd  each  other.  Yea, 
 in  whofe  Perfon  the  Parties  concern'd,  that  were 
 at  fo  great  a  dtftance  met  (b  near,  as  nearer,  can 
 not  be  imagin'd. 
 
 And  not  only  was  this  the  only  way,  for  the  con- 
 fidence of  thefe  two,  Juftice  and  Mercy,  but  take 
 each  of  them  feverally,  and  they  could  not  have  been 
 in  (b  foil  luftre,  as  in  this.     Gods  juft  hatred  of  fin 
 did  out  of  doubt  appear  more  in  punifhing  his  own 
 onlv  begotten  Son  for  it3  than  if  the  whole  race  of 
 Mankind  had  fuffer'd  for  it  Eternally.  Again  it  raifes 
 the  notion  of  Mercy  to  the  higheft,   that  fin  is  not- 
 only  forgiven  us,  but  for  this  end  God's  own  coeter- 
 iialSons  is   given  to  us,     and  for  us,      Confider 
 what  he  is.,    and  what  we  area   he  the  Son  of  Im 
 love*  and  we  Enemies.     Therefore  tt  is  emphatical- 
 ly exprefs'd  in  the  words,  he  hinrfelfbar'e  ourjins. 
 God  fi  loved  the  World,    but  love  amounts  to  this 
 much,  that  it  was  Co  greats  as  to  give  his  Son  :     But 
 how  great  that  is,  cannot  be  intend.  In  this  fayes  the 
 Apoftle,     God  commendtth  his  love  torn,  fets  tt  up 
 to  the  higheft,  gives  us  the;richeft  and  fhongeft  e- 
 vidence  of  it. 
 
 &kk  2  The 
 
C  444  ) 
 
 The  foundation  of  this  trame,  this  appearing  of 
 Chrift  for  us,    and  undergoing  and  Anfwering  all  \% 
 our  ftead,    lyes  in  the  Decree  of  God,  where  it  was 
 plotted,  and  contrived  in  the  whole  way  of  it  from 
 Eternity,  and  the  Father  and   the   Son  being  one, 
 snd  their  thoughts  and  will  one,    they  were  per  ft  61- 
 \y  agreed  on't,    and  thefe  likewife   for   whom   it 
 (hould  hold,  were  agreed  upon,   3nd  their  Nam<.$ 
 written  up,  according  to  which  they  are  laid  to  be 
 given  U»to  Chrifi  to  redeem.     And  juft  according  to 
 that  Model  did  all  the  work  proceed,  and  wa<  ac- 
 complished in  all  points,  perft&iy  anfwering  to  the 
 patternofit  in  the  Mind  of  God.     As  it  was  pre<jon- 
 cluded  there,    that  the  Son  (hould undertake  the  bu- 
 finefs, this  matchlefs  piece  of  Service,  for  his  Father, 
 and  that  by  his  inter pofing  Men  (hould  be  reconciled 
 andfaved,  fothat  he  might  be  altogether  a  fit  Per- 
 fon  for  the  Work,  it  wasrefolv'd,  that  as  he  was  al- 
 ready fit  for  it  by  the  Almightinefs  of  his  Deity",   and 
 godhead,    and  the  accept  ablenefs  of  his  Perfbn  to 
 the  Father,  as  the  Son  of  God,  fo  he  (hould  be  fur- 
 ther fitted  by  uniting  wonderfully,   weaknefsto  Air 
 mightinefs,  the  frailty  of  Man  to  the  Power  of  God. 
 becaufe  that  fuffering  for  Man  was  a  main  point  of 
 the  vyork,  foas  hisbtjng  the  Son  of  God  made  him 
 acceptable  to  God,    his  being  the  Ton  of  Man  trade 
 hijn  fuitabje  to  Man3in  whofe  bufinefs  he  had  engaged 
 himfelf,  and  to  the  bufinefs  it  felfto  be  performed  . 
 and  not  only  was  there  in  him,  by  his  humane  nature 
 a  conformity  with  Man  (for  that  might  have  been 
 fry  a  new  created  Body)  but  a  confanguinity  with 
 Ma?>  by  a  Body  framed  of  the  fame  piece,   a  Re- 
 deemed  a  Kuwaiti  as  the  Hebrew  word  is,  only  pu- 
 rified 
 
(  44$  ) 
 
 rifsed  for  his  ufe,  as  wa*  needful,  and  fram'd  after 
 a  peculiar  manner  in  the  womb  of  a  Virgin,  as  'tis 
 tieb  xo#  thou  haft  fitted  a  body  for  me  %  havingnofin 
 jt  felf,  becaufe  ordained  to  ha\  e  fo  much  of  our  fins 
 as  'tis  here,    he  bare  them  on  his  own  body. 
 
 And  this  looks  back  to  the  Primitive  tranfaftion 
 and  purpofe,  Lo  I  come  to  do  thy  will*  fay  cs  the  Son, 
 and  behold  myfirvant  whom  J  have  chofcn-*  faves  the 
 Father,  this  Mafter-piece  cf  my  works,  none  in 
 Heaven  or  Earth  fir  to  ferve  me  in  it,  but  mine  own 
 Son,  and  as  he  came  into  the  World  according  to 
 that  decree,  and  will}  fo  he  goes  out  of  it  again,  in 
 that  way,  the  Son  of  Man  goethas  is  determined,  it 
 was  wickedly  and  malitioufly  done  by  Men  againft 
 him^but  determined  (which  is  that  he  there  lpeaks  of) 
 wifely  and  gracioufly  by  his  Father,  with  his  own 
 confent :  As  in  thofe  two  faced  pi&ures.  Look  upon 
 the  Crucifying  of  Chrift  one  way,  as  complorted 
 by  a  treacherous  Difciple,  and  Malicious  Pritfts^  and 
 Rulers,  and  nothing  more  deform'd  and  hateful  than 
 the  Authors  of  it  -y  but  view  it  again,  as  determined 
 in  GodsCounfel,  for  the  reftoring  of  loft  Mankind, 
 and  fo  'tis  full  of  unfpeakable  beauty  andfweetnefi, 
 infinite  wifdomand  Lov#>  in  every  trad  of  it. 
 
 Thus  to  the  perfons  for  whom,  as  their  coming 
 uiato  him  reflects  upon  that  firft  donation,  as  flowing- 
 from  that,  all  that  the   father  hath  given  me  JIjoII 
 oome  unto  me.    Joh.  69 
 
 Now  this  being  Gods  great  defign  •  that  he  would 
 have  Men  eye  and  confider  more  than  all  the  reft  of 
 his  works,  (arnd  yet  is  lead  of  all  considered  by  the 
 tnoft)  the  Qthcr  Covenant  made  with  the  firft  Adam 
 
 was 
 
(  44*  ) 
 
 was  but  to  make  way,  and  fo  to  fpeak,  to  m?ke 
 work  for  this  5  for  he  kuew  that  it  would  not  hold, 
 therefore  as  this  New  Covenmt  become  needful   by 
 the  breach  of  the  other,  fo  the  failing  of  1  hat  other 
 lets  off  and  commends  the  firmnefs  of  this,  the  for- 
 mer was  with  a  Manin  his  bed  condition)  and  yet  he 
 kept  it    not*    even   then  he  prov'd  vanity,  as  \\* 
 rfal.  39  So  that  the  fecond  to  beftrongcr,   is  made 
 %vith  a  Man  indeed,  to  fupply  the  former  $    but  he 
 is  God- man  to  be  furerthan  the  former,  and  therefore 
 it  holds  3  and  this  is  {he  difference  a^the  Apoftleex- 
 preflcs  it5   that  the  firft^w,  in  that  firft  Covenant, 
 was  laid  as  a  foundations  and  though  we  fay  not  that 
 the  Church  in  its  true  notion  was  built  on  him,  yet  the 
 eftate  of  the  whole  *ace  of  Mankind,  the  Materials 
 that  the  Church  is  built  of,  lay  on  him  for  that  time, 
 and  it  failed  .•  But  upon  this  Rock  the  fecond  Adarn^ 
 is  the  Church  fo  firmly  builr,  that  the  gates  of  Hell 
 cannot  prevail  again  ft    her^      The    firft    Adam  was 
 made  a  quickening*  or  life  giving  Spirit.     The  firft 
 had  light  but  hetransfcr'd  it  not,   yea,  he  kept  it  not, 
 for  himfelf  drew  in,  and  transfei'd  Death,  but  the 
 fecond  by  Death,  conveys  life  to  all  that  are  reckon'd 
 his  feed,     he  bare  their  (ins. 
 
 He  bare  them  on  the  tree  m  that  cutfide  of  his 
 fuffering,  the  vifible  kind  of  death  inflicted  on  him 
 that  it  was  hanging  on  the  tree  of  theCrofs}  there 
 was  an  Analogy  with  the  end,  and  main  work, and  was 
 order'd  by  the  Lord  with  regard  unto  that,  being 
 a  Death  declard  accurjed  by  the  Lan>,  as  the Apo- 
 ftte  St.  Paul  obfervesj,  and  fo  declaring  him  that 
 was  Godbleffed  for  ever  to  have  been  made  a  curfe* 
 that  is  accounted  as  accurfed  for  us>  that  we  might 
 
 be 
 
.  (  447  ) 
 
 be  bleffecl  in  him,  in  wham  according  to  the  Promife^ 
 all  the  Nations  of  the  Earth  arc  blefjzd* 
 
 But  that  wherein  lay  the  ftrergrh,  and  main  firefs 
 of  his  fufferings,  was  this  invifiblc  weight  that  none 
 could  fee  that  gazVl  on  him  5  but  he  felt  more  then 
 all.  In  this  there  are  three  things  u  The  weight 
 of  fin.  2.  The  transferring  of  it  upon  Chrift.  3.  His 
 bearing  of  it. 
 
 1.    He  bare  as  a  heavy  burden  5  fo  the  word  of 
 bearing  in  general,  and  thofe two  words  particularly 
 us'd  by  the  Prophet  whither  thefe  allude,,  are  the 
 bearing  of  fome  great  mafs  or  load,  and  thus  fin  is9 
 for  it  hath  the  wrath  of  an  offended  God  hanging  at 
 it,  indiffollubly  tyed  to  it,  which  who  can  bear  the 
 leaftofit,  and  therefore  the  lead  fin,  being  the  pro- 
 curing caufe  of  it,    will  prefs  a  man  down  for  ever, 
 that  he  (ball  not  be  able  to  rife,     who  can fiand  before 
 thee  when  once  thou  art  angry^  fayes  the  ?filmifly 
 and  the  Prophet  Jer.  3.      Return  backsliding  lfrael 
 and  I  will  not  caufe  my  wrath  to  fall  upon  thee,  fall 
 as  a  great  weight,   or  as  a  Militone,    crufhes  the 
 
 foul." 
 
 Butfenflefs  we,  go  light  under  ths  burden  of  fin* 
 and  feel  it  not,  complain  not  of  it,  therefore  truly 
 faid  to  be  dead  in  it,  other  way  es  it  could  not  but 
 prefs  us,  and  prefs  out  complaints.     O  wretched  man 
 that  I  am  who  fhall  deliver  me}  A  Prophane  fecure 
 finner  thinks  it  nothing  to  break  the  holy  Law  of 
 God,  to  pleafehisflefb,  or  the  World,  counts  fin  a 
 light  matter,  makes  a  mock  of  it  as  Salomon  (ayes* 
 but  a  ftirring  Conference  is  of  another  mind,  Mint 
 jniqnities  is  gone  over  my  h$ad9  &c-   ?fd%  %%*\. 
 
 Sin 
 
(  44«  ) 
 
 Sin  is  fuch  a  burden  as  makes  the  very  frame  of  Hea- 
 ven and  Earth  that  is  not  guilty  of  ir,  yea,  the  whole 
 Creation  to  crack  and  groan  ('tis  tht'Apoftles  Doc- 
 trine Rom. 8.)  and  yet  the  impenitent  heart  whofe 
 guiltintfs  itis,  not  moved,  groanethnotj  for  your 
 accuftomed  groaning  is  no  fuch  matter. 
 
 Yea,  to  confiderin  the  pfefent  fubjeft  where  we 
 may  bcfk  read  what  it  is,  it  was  a  heavy  load  to  Jefus 
 Chrift,  Vf  40.  Where  the  Tfalmijt  fpeaks  in  the  Per. 
 foil  of  Chrift  he  complains  heavily,  innumerable  &vrls 
 have  compaffed  me  about ,  Mine  iniquities ,  not  his, 
 as  done  by  him,  but  yet  his,  by  reckoning  to  pay  for 
 them,  they  have  taken  hold  of  me,  fo  that  I  am  not 
 Me  to  took.  Hpi  they  are  more  then  the  hairs  of  my 
 heady  therefore  my  heart  fai let h  me %  And  fore  that 
 which  prefi'd  him  fo  lore,  that  upholds  Heaven  and 
 Earth,  no  other  in  Heaven  or  in  Earth  could  have 
 fuftained  and  furmounted,  but  would  have  fuak  and 
 and  perifh'd  under  it.  Was  it  (think  you)  the  pain 
 of  that  comraoQ  outfide  of  his  Death,  though  very 
 painful,  that  drew  fuch  a  word  frofti  him  My  God,  my 
 God,  why  hafi  thou  for faken  me}  Or  was  it  the  fear 
 of  ir  before  hand  that  prefs'd  a  fweat  of  Blood  from 
 him?  No,  it  was  this  burden  of  fin,  the  firft  of 
 which  was  committed  in  the  Garden,  that  then  be- 
 gun to  be  laid  upon  him  and  faften'd  am  his  (lioiuN 
 ders  in  the  Garden,  ten  thoufand  times  heavier  than 
 the  Croft,  w!:ich  he  was  caus'd  to  bear,  fhat  might 
 be  a  while  t^ru'd  oter  to  another  $  but  this  could 
 not.  This  was  the  cup  he  fo  trembled  at,  thatGall 
 and  Vinegnr  after  tobeoffer'd  him  by  his  Crucifiers, 
 or  any  other  psrt  of  hie  External  fufferings.  'Twas 
 the  bitter  Cup  of  wrath  due  to  fin  that  his  Father 
 
 put 
 
I        ,     ,     tt  hi        "    (\449   )   ,         ,  i 
 put  into  fife  hand,  and  Uus'd  hirti  drink3  the  very 
 
 fame  thing  that  is  hcte  called  the  bearing  bur  fins  on 
 
 hn  body. 
 
 And  confider,  thatthe  very  fmalleft  (ins,  Went  in 
 to  make  up  this  load,  and  made  it  (o  much  the  hea- 
 vier, and  therefore  though  fins  be  comparatively 
 Kfllr:  and  gtvatcrvyerlcarii  thence  to  account  no 
 fin  in  it  fdf  final],  that  offends  the  great  God,  add 
 lay  heavy  upon  yoUr  great  Redeemer  fa  the  day  of 
 his  .Sufferings. 
 
 Ar  his  apprehending;  befides'the  Souldiers,  that 
 invii  b!e  crowd  of  the  (Ins  he  wa$  to  furfer  for  came 
 about  him,  for  it  was  they  that  laid  'ftrpngeft  hold 
 on  him,  he  could  eafily  have  fhak'd  of  all  che  reft, 
 as  appears  :  But  our  fins  laid  the  arreft  on  him,  be- 
 ing accounted  his,  as  'tis  in  trv^r  forcired  place  Vfa. 
 40.  Now  afnongft  thefe,  wtre  even  thofe  fins  We 
 *caU  fmall,  they  were  of  the  number  that  took  hint, 
 and'they  were  amongft  thofc  inftruments  of  his  blood- 
 fhed  :  If  the  greater  were  as  the  fpear  that  piere'd 
 his  fide5  the  lefs  were  as  the  nails  that  pfere'd  his 
 'Hinds  and  his  Feet,  and  the  very  Jeaft,as  the  Thoraes 
 that  were  fet  on  his  precious  Head.  And  the 
 multitude  of  them  made  up  what  was  wanting  in 
 their  magnitude,  though  they  were  fmail  they  wtr* 
 many. 
 
 2#  They  were  transferr'd  upon  him  by  vertue  of 
 that  Covenant  we  fpoke  of,  They  became  his  debt, 
 and  he  rcfponfable  fot  all  they  came  to.  Seeing 
 you  have  accepted  of  this  bufinefs  according  to  my 
 will  (may  wc  conceive  the  Father  faying  to  his  Son) 
 you  rnuft  go  through  with  it,  you  are  engaged  in  it  a 
 put.  it  is  no  other,  than  what  you  undtrftood  per- 
 
 L  1  1  fcftl^ 
 
r     f  C  450  ) 
 
 fc&ly  before  yea  knew  what  it  would  coft  you,  and 
 yet  out  of  joynt  Iqvc  with  me  to  thofe  I  narnVl  to 
 be  faved  by  you,  you   were  as  willing  as  I,  to  the 
 whole  undertaking,  now  therefore  thc\ime  is  come, 
 that  I  rauft  lay  upon  you  the  fins  of  all  thofe  per- 
 form, and  you  mull  bear  them,  the  fins  of  all  thofe 
 Believers  that  Jived  before,  and  all  that  are  to  come 
 after  to  the  end  of  the  world.     The  Lord  laid  on 
 him  the  iniquity  of  us  aU^   fayes,  the  Prophet,  took 
 it  off  from  us,  and  chargd  it  on  him,  made  it  to  mm 
 on  him,    or  to  fall  in  together  as  the  word  is  3 
 the  fins  of  all,  in  all  ages   before,  and  after,  thac 
 were  to  be  faved,  all  their  guiltinefs  reencounc- 
 crcd,and  met  together  on  his  back,  upon  the  CrolTe, 
 and  whofoevcr  of  all  that  Number  had  leaft  fin5 
 yet  had  ro  fmall  Burden  to  caft  on  him  5  and  to  give 
 acccflion  to  the  whole  Weighr.    Every  man  hath  had 
 his  own  way  of  wandering  5  as  the  Prophet  there  e*- 
 preflfeth  it^  a:nd  he  pay'd  for  all  •,    all  fell  on  him: 
 And  as  in  Teftimony  of  his  mceknefs  and  patience, 
 fo  in   this  regard  likewife,  was  he  fo  fiJcat  i/i  hti> 
 Sufferings;  in  regard  that  though  his  Enemies  dealt 
 moft  unjuftly  with  him ;  yet,  he  flood  as  convi&cd 
 before  the  Juftice  Seat  of  his  Father,  under  the  impu- 
 ted guilt  of  all  our  Sins,  and  fo  eyeing  him,  and  ac- 
 counting'his  bufinefs  chiefly  with  him-  he  did  patient- 
 ly bear  the  due   punifhment  of  all  our  Cms  *t  his 
 Fathers  hand,  and  fuiced  that  of  the  Pfalmift.  l  was 
 as  dumb  and  opened not  my  Month ,  becauft  thou  did fl 
 it.    Therefore  the  Prophet  immediately  fubjoynes, 
 that  of  his  filent  carriage,  lfiyy  53.  To  that  which 
 he  had  fpoken  off,  the  confluence  of  our  iniquities 
 upon  him. 
 
 And 
 
(45«) 
 
 And  if  this  our  Sins  were  accounted  his,  thtti  in 
 the  fame  way,  and  for  that  very  rcafon  of  Decertify, 
 his  fufferings,and .fatistaflion  muft  be  accounted  ours, 
 as  he  faid  lor  his  difciples  to  the  Men  that  came  to 
 take  hiim  if  it  be  me  ye  feekj  then  let  thefe  go  free  ; 
 So  he  (aid  for  all  Believers  to  his  father,  his  wrath 
 then  ficzing  on  hira,  if  on  me  you  will  lay  hold, 
 then  let  thefe  go  free.  And  thus  the  agreement 
 was.  3.  Cor.  5%  nit. 
 
 So  then,  there  is  an  union  betwixt  Believers  and 
 Jefus  Chrift,  by  which  this  interchange  is  made,  he 
 charg'd  with  their  fins,  and  they  cluath'd  with  his 
 latisfaftion,  and  righteoufnefs,and  that  union  is  firft 
 in  Gods  decree  of  election  running  this  way,  thac 
 they  fhould  jive  in  Chrift,  and  fo  chufc  the  head, 
 and  the  whole  myflkal  body  as  one,  and  reckoning 
 their  debt  as  his  in  his    purpofe*   that  be  might  re- 
 ceive fatisfa&ion,and  they  falvation  in  their  head 
 Chrift  :   The  execution  of  that  purpofe  and  union 
 fccgun  in  Chrift's  incarnation, being  for  thcm>though 
 the  nature  be  more  common,  he  is  faid  not  to  take  on 
 the  Angels )  bnt  the  feed  of  Abraham,  the  company  of 
 Relievers,  he  became  Man  for  their  fakes,  becaufe 
 they  are  Men  :  that  he  is  of  the  fame  nature  with 
 unbelieving  Men  that  perifh,  is  but  by  accident,  as 
 It  were,  there  is  no  good  to  them  in  that,  but  the 
 great  .evil  of  deeper  condemnation  if  they  hear  of 
 him,  and  believe  not,  but  he  was  made  Marl  to  be 
 liJcc,  yea,  to  be  one  with  the  EIc£t,  and  he  is  not 
 aQmmed  to  call  them  Brethren-*  as  the  Apoftle  there 
 fayes,   a.     Then  ii*  the  aftual  intention  of  the  Son. 
 fo  made  Man  ;  he  prefenting  hirrfclf  to  the  Father 
 in  all  he  did,  and  fuffer'd  as  for  them,  having  them, 
 
 111  2  and 
 
and  tfum  only  m  his  eye  aSiiJ  thought*  in  all :  For 
 thir  jukes  do  I fonttifj \m)  fclfe^jo.  jy.  i.  9.  3.  The 
 union  is  applyed  and  perioral  d  in  them,  when  they 
 are  convened  and  ingrafted  into  jefusC'hrift  by  fair h 
 and  this  doth  adu.illy  difcharge  thirti  of  their  own 
 fin.s,  and  Entitle  them  to  his  Righteoufnefsj  and  fo 
 juftihes  them  i$  the  fight  of  God.  a.  The  cdnfum- 
 maqon  of  this  union  is  in  glory,  which  is  the  refult 
 and  fruit  of  all  the  former,  as  it  began  in  Heaven 
 'tis  ccmpleatcd  there  5  but  betwixt^  thefe  Two  in 
 Jieaven,  the  intervention  of  thofc  other  two  degrees 
 of  ic  on  earth  were  neeeffary,  being  intended  in  the 
 fiifij  as  tending  to  the  attainment  of  the  laft,  thefe 
 ftep's  we  have,  diftindly  in  his  own_pjpyer  Joh.  17. 
 Firft  Ver.  2.  Gods  purpofe  that  the  Son  fhould  give 
 eternal  life  to  thofe  he  hath  given  him.  24  Ver.  4. 
 1  have  finifh'd  the  work.  3.  Ver.  6,  8.  And  often 
 $f&cr,their  faith, their  believing  and  keeping  the  word* 
 and  then  the  ja{\Fer.  24.  1  will  that  they  whom  tkon 
 fyjji  given  me  be  with  me  inhere  I  am.  There  meets 
 the  frft  donation  and  the  laft. 
 
 Now  to  obtain  this  life  for  them  he  dyed  in  thetr 
 flead,  appeared  as  the  high  Prieft,  being  perfectly, 
 and  truely  what  the  name  was  on  their  plate  of  gold 
 holinefs  to  the  herd.   Exod.  28    3^     And  fo  bear- 
 ing their  iniquity,  as  it  is  added  there,  of  the  Prieft 
 Ver.  38.  Bur  becaufe  he  was  not  the  Redeemer,  buc 
 a  perfed  figure  of  him,  he  did  not  himfelf  fuffcr  for 
 the  peopks  [ifia  but  turnM  it  over  upon  the  beafts, 
 t|iat  he  wcrinc  d  ,  fignifying  that  translation  0/  fin,  by 
 Iqying    his  hand  ufon  the  head  of  the  Bhhfi  :  Buc 
 Jdus^ChrilV,  is  both  the  great  High  Prieft,  and  the 
 great  paaifioe  in  one5  agd   th.is  feem's  to  be  here 
 
 imploy'd 
 
imply'c]  in  thcfe  words,  to/e//&c.  On  hk  own  body 
 he  bare  &c.  Which  the  Legal  Pricfls  did  nor,  to 
 Heb,  g ,  1 2 .  He  mack  his  foal  an  offering  for  jin  Ifi. 
 53.  and  Heb.  9,  He  offered  up  himfelf,his  whole 
 iejf,  and  in  the  Hiftory  of  the  Gofpel,  his  foul  was 
 heavy,  and  chiefly  fuffercd  $  but  the  bearing  on  his 
 body,  and  offering  it  that  is  ofteneft  mention 'd  as  the 
 vifible  part  of  the  Sacrifice,  and  in  his  way  of  offer* 
 ing  it,  not  excluding  the  other.  Thus  Rom.  12.  1. 
 YVe  are  exhorted  to  give  our  bodies  in  opposition  to 
 the  bodies  of  beafts,and  called  a  living  Sacrifice jwhich 
 tluy  are  not  without  the  Soul,  fohis  bearing  on  his 
 body  im per ts the  bearing  it  on  his  Soul  too* 
 
 3>  His  bearing  that  hintes  that  he  was  acMvc,  and 
 willing  in  his  fuffering  for  us  5  not  aconftrain'd  Offer- 
 ing :  He  layed  down  his  Life?  as  he  tells  us,  and  this 
 he  re,  Ha  bare,  is,  he  took  willingly  off*  lifted  from  us 
 that  burden  to  bear  it  himfelf.  It  was  counted  an  ill  fign 
 amongft  the  Heathens3  when  the  Beafts  went  unwill- 
 ingly to  be  Sacrific'd,  and  drew  baek  5  and  gcois  when 
 they  went  willingly  :  Bui  never  Sacrifice  fo  willing, 
 as  our  great  Sacrifice  was,  and  we  may  beafluredj  he 
 hathappeafed  his  Fathers  wrach,  and  wrought  Atone- 
 ment for  Us.  Ifoac  in  this,  his  Type  $  we  heare  of 
 no  Reludance3  but  quietly  bound5  when  he  was  to 
 be  Offered  up.  There  be  two  words  in  Efay,  the  one 
 bearing,  the  other  t  iki  ig  away, this  is  alfo  that  tiding 
 away  the  Sins  of  the  World  in  St.  Job*,  1.  2p,  Which 
 Anfwers  to  both,  and  fo  he,  to  both  the  Goats,  LeviU 
 1 6  He  did  bear  our  Sins  on  his  CrofTe,  and  from  thenc  e 
 %o  his  Grave,  and  there  they  are  Biiricds  and  they 
 whofe  Sins  he  did  fo  bear,  and  take  away,  and  Bury, 
 $hey  (hall  hear  no  more  of  thsm  a$  theirs  tp  bear.    Js 
 
 he 
 
,    C  454  ) 
 
 he  not  then  worthy  to  behold,  in  that  notion  that 
 John  took  him  and  defign'd  him  by.*  Behold  the  Lamb 
 of  God  that  beareth  and  tak,ct  ar»aj  the  fins  of  the 
 World. 
 
 You  then  that  are  Gazing  on  vanity,  bepcrfwad- 
 ed  to  turne  your  Eyes  this  way,  and  behold  this  Jail- 
 ing wonder,  this  Lord  of  Life  dying  ^  but  the  moft 
 alas  !  Want  a  due  Eye  (or  this  Objcd  $  'tis  the  eye  of 
 Faith  alone,  that  looks  aright  on  him,  and  is  daily  dis- 
 covering new  worlds  of  excellency  and  delight  in  this 
 crucified  Saviours  that  can  view  him  daily,  as  hang- 
 ing on  the  Crcfle  without  the  Childifh  gaudy  help 
 of  a  Crucifix,  and  grow  in  the   knowledge  of  that 
 Love,  that  pafleth  knowledge*  and  rejoyce  it  felf 
 in  frequent  thinking  and  fpeakingof  him,  in  flead  of 
 thefe   idle  and  vain  tlxnvghts  at  the  befi,  and  emp- 
 ty  difcourfes,   wherein  the  moft  delight,  and  wear 
 out  the  day.     What  is  all  knowledge  but  painted 
 folly  in  comparison  of  this  ?  though  thouhadlt  Sola* 
 «**^\f  faculty  to  difcourfeof  all  planes,  and   have  nor 
 tbe  right  knowledge  of  this  root  of  Jejje:  If  thou  were 
 Angular  m  the  knowledge  of  the  Stars,  and  courfe 
 of  the  Heavens,  and  couIdYt  walk  through  the  Spheres 
 with  a  Jacob's  Staffs  but  ignorant  of  this  Star  of  Ja- 
 cob:   If  thou  kneweft  the  Hiftoryesof  all  Time,  and 
 the  Life   and  Death,  of  all  the  famoufeft  Princes, 
 and  could  reheat  fe  them  all  5  but  doft  not  Spiritually 
 know  and  apply  to  thy  fclf  the  death  of  Jefus,  as  thy 
 Lffe,  thou  art  ftill  a  wretched  Fool  for  them,  and  all 
 thv  knowledge  with  thee  (hall  quickly  perifli.     On 
 Hie  ether   fide,   if  thy  capacity  or  breeding  hath 
 denyerfrhee  the  knowledge  of  all  thefe  things,  where- 
 in M*tt  fiery   fo  much  3  Ycc  do-  but  learn  Chrift 
 
 Crucified* 
 
(w  ) 
 
 ^Crucified,  and  what  wouldeit  thou  have  more  ?  That 
 fhall  make  thee  happy  for  ever,  for  this  is  lip  i* 
 ternal  to  know  thee>  feci 
 
 Here  St.  Paul  fets  up  his  reft,  I  determined  it 
 know  nothing  hut  Jefe*  Chriji  and  him  Crucified^ 
 Whatfoever  I  knew  befides,  I  refolv'd  co  be,  as  if 
 I  knew  nothing  befides  this,  the  only  knowledge 
 wherein  I  will  rejoyce  my  lelf,  and  which  I  will  la* 
 bour  to  impart  to  others, 
 
 I  have  try'd  and  compared  the  reft,  and  find  them 
 all  unworthy  of  their  Room  befide  tbis,  and  my  whole 
 Soul  too  little  for  this,  and  have  part  this  Judge* 
 inent  and  fencence  on  all.  I  have  adjudg'd  my  /elf 
 to  deny  all  other  knowledge,  and  confined  my  felf 
 within  this  Circle,  and  I  am  not  ftraitn'd,  fo  there's 
 room  enough  in't/cis  larger  than  Heaven  and  Earth* 
 and  him  crucified^  the  mod  defpis'd  and  ignomini* 
 ous  part,  yet  the  fweeteft  and  mod  comfortable 
 part  of  all,  the  Root,  whence  all  our  hopes  of  life 
 and  Spiritual  joyes  do  fpring, 
 
 But  the  moO  part  hear  this  Subje&  as  a  Story* 
 fome  a  little  mov'd  with  the  prefent  found  of  ic,  bur 
 drav/  it  not  home  into  their  hearts,  to  make  it  theifs, 
 and  find  falvation  in  it,  but  (till  cleave  to  fin,  and 
 love  (in  better  than  him  that  fuffc  red  for  it. 
 
 But  you  whofehearcs  the  Lord  hath  deeply  hum- 
 bled in  the  fenfe  of  fin  ,  come  to  this  depth  of 
 confolation,  and  try  it,  that  you  may  have  experi- 
 ence of  the  fvveetnefs  and  riches  of  it,  ftudy  this 
 point  throughly,  and  you  will  find  it  anfwer  all,  and 
 quiet  your  confeiences.  Apply  this  bearing  of  Cm 
 by  the  Lord  Jefus  for  you,  for  h  is  pubjifh'd,  ami 
 mide  known  to  you  for   this  purpofe,  this  is  the* 
 
 genuine1. 
 
(  45*  )   , 
 
 genuine  and  true  ufe  of  u,  as  of  the  Brazen  Serpent, 
 not  emptily  to  gaze  on  the  Fabrick  of  it  ,  but 
 to  cure  thofc  that  look'd  on  it :  when  all  that 
 can  be  (aid,  is  faid  againft  you,  'its  true  may  you 
 fay,  but  it  is  fatisfied  for,  he  on  whom  I  reft  made 
 it  his,  and  did  bear  it  for  me.  The  perfon  of  Chnft 
 of  more  worth  than  all  Men,  yea  than  all  che  crea- 
 tures, and  therefore  his  life  a  full  ranfome  for  the 
 greatcft  offender. 
 
 And  for  outward  troubles,  and  fufferings  which 
 were  the  occafion  of  this  Do&rine  in  this  place,  they 
 are  all  made  exceeding  light  by  the  removal  of  this 
 great  preffure.  Let  the  Lord  Jay  on  me  what  he 
 will>  feeing  he  hath  taken  off  my  (in,  and  laid  that 
 on  his  own  Son  in  my  ftead,I  may  futfer  many  things, 
 but  he  hath  born  that  (or  me,  which  alone  was  able 
 ko  make  me  mifcrable. 
 
 Aid  you  that  hare  this  perfwafion,  how  will  your 
 hearts  be  taken  up  with  his  love  ?  Who  thus  lov'd 
 yen,  as  to  give  himfelf  for  you,  and  by  interpofing 
 himfejf  to  bear  off  from  you  the  ftroke  of  everlaft- 
 ing  death,  and  that  encountered  all  the  wrath  due 
 to  us,  and  went  through  with  that  great  work  by 
 reafon  of  his  unfpcakable  lov«,  Let  him  never  go 
 forth  from  my  heart  who  for  my  fake  refuid  to  go 
 down  from  the  croft*  That  tps  be'mg  dead  to  fitt^ 
 fhonld  livt  unto  Righteonfneffe \ 
 
 Tha  Lord  doth  nothing  in  vain  bath  not  mide 
 the  lcaft  of  his  work  to  no  purpofe,  in  w'tfdom  hath 
 he  made  thwt*H>  fayes  the  Tfalmifl^  and  that  is  not 
 only  in  regard  of  their  excellent  frame  and  Order, 
 but  of  thdir  end,  which  is  a  chief  Point  of  Wifdom* 
 
 fo 
 
(  4*57  ) 
 
 fo  then  to  the  right  knowledge  of  this  great  work  put 
 into  the  hands  ofjeftis  Chrift,  it  isoffpecial  con* 
 cern  to  underftand,  what  is  this  end. 
 
 This  is  the  thing  th  it  his  wifdom  and  love  aim'd 
 at  in  that  great  undertaking,  and  therefore  will  be 
 onr  trued  wifdom>  and  the  trueft  evidence  of  our 
 reflex  Love  to  intend  the  fame  thing*  that  in  this  the 
 fame  mind  maj  be  in  Us  that  wjs  in  Chriji  Jefiff 
 In  his  fuffering  for  us,  and  for  this  very  end  is  it 
 exprefs'd. 
 
 In  this  there  are  3.  Things  ift.  What  this  death 
 and  life  is*  2.  The  intendment  of  it  in  the  fufftr* 
 ingsand  death  of  Jefus  Chrift.  3.  The  effecting  of 
 it  by  them. 
 
 Whatfoever  this  is,  furc  'tis  no  fmall  change,  tha* 
 bears  the  Name  of  the  great  and  laft  natural  change! 
 that  we  are  fubjeft  to,  a  death,  and  then  another 
 kind  of  life  fuccecding  to  it*  and  in  this  thegreateft 
 part  are  miftaken,  that  they  take  any  light  alterati* 
 on  in  themlelves  for  true  con  verfion. 
 
 There  be  a  World  deluded  with  fuperficiat  Mo- 
 ral changes iu  their  Life,  fome rectifying  of  their  put* 
 ward  a&ioqs,  and  courfe  of  Life,  and  fomewhat  too 
 in  the  temper  and  habitude  of  their  mind,  far  from 
 reaching  the  bottom  of  Natures  wickednels,  and  lay  * 
 ing  the  axe  to  the  root  of  the  Tree,  'tis  fuch  a  work 
 as  Men  can  make  a  fbift  withal  by  themfelves,  But 
 the  Renovation  that  the  Spirit  of  God  worketh  is 
 like  htmfelf,  fo  deep*  and  through  a  work,  that  it 
 is  juftly  called  by  the  Name  of  the  moft  fubftantiai 
 Works,  and  productions  a  new  birth,  and  more  t had 
 that,  a  net*  Creation,  and  here  a  Death  and  a  kind 
 of  life  following  it. 
 
 M  m  m  This 
 
C  458  ) 
 
 This  death  to  fin,  fuppofes  a  former  living  in  it^ 
 and  to  it,  and  while  a  Man  is  fo,  he  is  faid  indeed, 
 to  be  dead  in  Jiffy  and  yet  withal  this  is  true,  that  he 
 lives  in  fin,  as  the  Apoftle  joynes  the  eipreffions, 
 (peaking  of  Widowes,  fie  that  lives  inpleafnre^  *r 
 dead  while  fie  liveth.     fo  Eph*  i.dtad  in  trefpajjisand 
 fins%  and  he  addes,  wherein  ye  wdked^  which  imports 
 a  life,   fucb  an  one  as  it  is,  and  more  exprefly  Verfe  3. 
 iVe  had  our  convcrfation  in  the  lufis  of  our  flefi. 
 Now  thus  to  live  in  fin,  is  call'd  to  be  dead  m  it, 
 becaufe  in  that  condition  Man  is  indeed  dead  in  re- 
 fpeft  of  that  Divine  Life  of  the  Sod,  that  happy 
 being  which  it  fhould  have  in  Union  with  Cod, 
 for   which   it  was  made,  and  without  which  it  had 
 better  not  beat  all:  For  that  Life  as  it  is  different 
 from  its  natural  being,  and  a  kind  of  Life  above  it, 
 fo  it  is  contrary  to  that  corrupt  being,  and  life  it 
 hath  in  fin  5   and  therefore,  to  live  in  fin,  is  to  be 
 dead  in  it,  being  a  deprivement  of  that  Divine  be- 
 ing, that   Life  of  the  Soul  in  God,  in  comparifon 
 whereof,  not  only  the  bafe  life  it  hath  in  fin5  but 
 the  very  natural  life  it  hath  in  the  Body,  and  the 
 Body  by  it,  is  not  worthy  the  Name  of  Life,  You  fee 
 the  Body  when  the  threcd  of  its  union  with  the  Soul 
 is  cut,  becomes  not  only  ftraightway  a  motionlcfs 
 lump}  but  within  a  little  time  a  putrified  noyfome 
 Carcafe,  and  thus  the  Soul  by  fin,  is  cut  off  from 
 Cod,  who  is  it*  life,  as  is  the  Soul  of  the  Body,  it 
 hath  not  only  no  moving  faculty  in  good,  but  fills 
 full  of  rottenefi  and  vilenefs  as  the  word  is.     Pfal.  14, 
 they    are   gone  ajlde   and  become  ftlthj.     The  Soul 
 by  turning    away  from  God   turns  filthy,    yet  ai 
 a   Man    thus   Spiritually  dead  live?   naturally,    Co 
 
 becaufe 
 
J  4*9  ) 
 
 becaufe  he  a&s  and  fpends  that  Natural  lifo  in  the 
 wayes  of  fin,  he  is  faid  to  live  in  fin  3  yea,  there  is 
 fbmewhat  more  in  that  expreffion,  than  the  mere 
 pafling  of  his  life  in  that  way,  for  in  ftead  of  that 
 happy  fife  his  Soul  fhould  have  in  God,  he  plcafes 
 himfelfin  the  miferable  life  of  fin,  that  which  is  his 
 death,  as  if  it  were  the  proper  life,  of  his  Soul  that 
 natural  propenfion  he  hath  to  fin,  and  the  continual 
 delight  he  takes  in  it,  as  in  his  Element,  and  living 
 to  it,  as  if  that  were  the  very  end  of  h»  being.  In 
 that  eftate  his  Body  nor  his  mind  ftirreth  not  without 
 fin,  fetting  afide  his  manifeft  breaches  of  the  Law, 
 thofeaftions  that  are  evidently  and  totally  finful,  his 
 natural  aftions,  his  eating,  and  drinking  •  his  reli- 
 gious aftions,  his  Praying,  and  hearing,  and  Preaefr- 
 sng  arfc  fin  at  the  bottom  and  generally  his  heart  is 
 no  oiher,  but  a  forge  of  fin,  every  imagination^  e- 
 very  fiftion  of  things  framed  there,  h  only  evil  conti- 
 nually,  or  every  day,  and  all  the  daylong,  'tis  his 
 very  trade  and  Life, 
 
 Now  in  oppofition  ro  this  life  of  Sin?  living  rn 
 it>  and  to  it,  a  Chriftian  is  faid  to  dy  to  fin5  to  be 
 cut  off  or  feparated  from  it.     In  our  miferable  na- 
 tural eftate  there  is  asolofean  union  betwixt  us,  and 
 fjn,  as  betwixt  our  Souls  and  Bodies,  it  lives  in W, 
 and  we  in  it,  and  the  longer  we  live  in  that  condi- 
 tion the  more  the  union  grower  and  the  harder  it  & 
 to  diffblveit,  and  it  is  as  old  as  the  union  of  Soul 
 and  Body  begun  with  it$  (6  that  nothing  but  that 
 death  here  fpoke  of  can  part  them :  And  this  death, 
 in  thi$  relative  fenfe  is  mutual,  in  the  work  of con- 
 verfionfin  dyes,  and  the  foul  dyes  to  fin,  drid  thefe 
 two  arc  really  one  and  the  fame,  the  ipirit  of  Grid 
 Mmm  3  like 
 
(  +*o  ) 
 
 kilfs  bothat  one  blow,  Sin  in  theSoul,  andthefoul 
 to  fin,  as  the  Apoftle  fayes  of  the  World,  both  are 
 kill'd  the  one  totheother. 
 
 And  there  are  in  it  chiefly  thefe  two  things  that 
 make  the  difference,     i.  TheSolidncfi.  And  $.  The 
 univerfallity  of  this   change  under  this  notion    of 
 Death, 
 
 Many  things  may  ly  in  a  Man's  way  betwixt  him 
 And  the  a&tng  of  divers  fins,  which  poffiblyhe  af- 
 fcfts  mod)  fume  rcftraintsoutward5  or  inward  may 
 be  upon  himD  the  authority  of  others,  or  the  fear 
 offhame,  orpunifhment,  or  the  check  ofanenlight- 
 oed  con(cience,  and  thowgh  by  reafon  of  thefe,  he 
 commit  not  the  fin  he  would,  yet  he  lives  in  it, 
 becaufe  he  loves  it,  becaufe  he  would  commit  it,  as 
 ..we  fay,  the  foul  lives  not  Co  much  where  it  aairaat*, 
 5s  where  it  Loves.  And  generally  that  kind  of 
 Metaphorical  life,  by  which  a  Man  is  faid  to  live 
 in  any  thing,  hath  its  principal  Seat  in  the  affe&iqp 
 that's  the  immediate  link  of  the  union  infuch  a  life, 
 and  the  untying  and  death  confifts  chiefly  in  the  dif- 
 engagement  of  the  heart,  breaking  offthe  affcftion 
 from  it.  Te  that  love  the  Lord  hate  evil*  An  un- 
 renewed mind  may  have  fome  temporary  diflikes  e- 
 ven  of  its  beloved  fins  in  cold  bloody  but  it  returnes 
 to  like  them  within  a  while.  A  Man  may  not  only 
 have  times  ofcefl'ation  from  his  wonted  way  of  fin- 
 ning, but  by  reafon  of  the  Society  wherein  he  is,  and 
 withdfawing  of  occafions  to  fin,  and  divers  other 
 caufes,  his  very  defire  after  it  may  feem  to  him  to 
 be  abated,  and  yet  he  not  dead  to  fin,  but  only  afleep 
 to  it)  £nd  therefore  when  a  temptation  back'd  with 
 eppprtyqity^  and  otbei: inducing  circumftances  comes 
 
 and 
 
(  4**  ) 
 
 and  joggs  him,  he  awake*,  and  arifes  and  follows 
 
 it. 
 
 A  Man  may  For  a  while  diftafte  fomc  meat  that 
 he  loves  (poffibly  upon  a  furfet)  but  he  regains  quick- 
 ly his  likcing  of  it :  Every  quarrel  with  fin5  and  fit 
 of  diflike  of  it,  is  not  this  hatred.  Upon  the  lively 
 reprefenting  the  deformity  of  his  fin  to  his  mind,  Cer- 
 tainly a  Natural  Man  may  fall  out  with  it,  but 
 thefe  are  but  as  the  litle  jarres  of  Husband  and 
 Wife,  that  are  far  from  diffolving  the  Marriage^  'tis 
 not  a  fixed  hatred,  fuch  asamongftthe  Jewsinferr'd 
 a  divorce,  \ithou  bate  her  put  her  anoaj,  and  that  is 
 to  die  to  it,  as  by  a  Legal  Divorce  the  Husband  and 
 Wife  are  civilly  dead  one  to  another  in  regard  of  the 
 ty  and  ufe  of  Marriage. 
 
 •  t  Again*  fome  Mens  Education  and  Cuftome,  and 
 morall  principles  may  free  them  from  the  grofleft 
 kind  of  Sins,  yea,  a  Man's  temper  may  be  averfe 
 from  them,  but  they  are  alive  to  their  own  kind  of 
 fins  3  fuch  as  poffibly  are  not  fo  deform'd  in  the  com- 
 mon account,  Coveteoufnefs,  or  pride,  or  bardntfs 
 of  heart,  and  either  a  hatred  or  difdain  of  the  wayef 
 of  Holinefs  that  are  too  drift  for  them,  and  exceed 
 their  fize.     Befide  for  the  good  of  humane  Society, 
 and  for  the  Intereft  ofhis  own  Church,    and  People?, 
 God  reftrains  many  Natural  Men  from  the  heigh?  of 
 wickednefs,  and  gives  them  iporal  Vertues.    >There 
 be  very  many,  and  very  common  (ins  that  more  re-' 
 fined  Natures,  it  may  be,  are  fqarce  tempted  to,  but 
 as  in  their  Diet  and  Apparel,  and  other  things  in, 
 their  Natural  Life,  they  have  the  fagie  k"md;  of  be- 
 ing with  other  Perfons,  though  more  neat  and  pl$a?-f 
 fant,  fo  in  this  living  to  fin  ;  Jhsy  lire  the  faiqe  life, 
 
 with 
 
(4**  ) 
 
 with  other  ungodly  Vfen,  thoughin  a  litle  morede- 
 icate  way. 
 
 They  confider  not,  that  the  Devils  are  not  in 
 themfelvres  fubjeftto,  nor  capable  of  many  of  thofe 
 fins,  that  are  accounted  groffeft  amonft  Men,  and 
 yet  are  greater  Rebels  and  Enemies  to  God  than 
 Men  are. 
 
 But  to  be  dead  to  (in  goesdecper,  and  extend*  fur* 
 ther  than  allthefe,  Namely,   a  moft  inward  alienation 
 of  heart  from  fin,  and  moft  univerfal  from  all  fin?    an 
 antipathy  to  the  moft  beloved  fid.      Not  only  hemuft 
 forbear  fin,  but  hate  it,  I  hate  vain  thought s^  and  not 
 only  hate  fome,but  all,  1  bate  every  falfc  way.  A  ftroke 
 at  the  heart  does 'it,   which  is  the  certaineft  and  quiet- 
 ed: Death  of  any  wound.     For  in  this  dying  to  fin, 
 all  the  whole  Man    of  neceffity   dyes   to  it,    the 
 mind  dyes  to  the  Device,    and  ftudjr  of  Sin,  that 
 yein  and  invention    becomes  dead  $  the  hand  dies 
 to    the   a&ing   of  it  ,    the   ear   to  the   delightful 
 bearing  of  things  profane,   and  finful  5  the  Tongue 
 to  the  Worlds  dialeft  of  Oaths*  and  rotten-fpeak- 
 ing,  and  calumny  and  evil  fpeaking,    this  is  thecom- 
 tnoneft  piece  of  the  Tongues  life  in  fin,  the  very  na. 
 tura!  heat  of  fin  that  a&s  and  vents  moft  that  way  | 
 the  Eye  dead  to  that  intemperate  look  that  Solomon. 
 fpeaksof,  eyeing  the  Wine  when  it  is  red,  and  well 
 €olonr}d  in  the  tnp.  Prov.  13.  That  is,  is  taken  with 
 looking  on  the  glittering  skin  of  that  Serpent,  till  it 
 bite,  and  fling,  as   there  he  addes.     Dead  to  that 
 unchafte  look  that  fets  fire  in  the  heart,  to  which 
 Job  blind  folded  and  deaded  his  eyes,  by  an  ^xprefo 
 eompaftj  ai*d -agreement  with  theor,  I  have  made  a 
 (ovettant  #it&  Wine  eyes. 
 
 The 
 
-*"— 
 
 (  4*3  ) 
 
 The  Eye  of  a  Godly  Man  is  not  on  the  falfc  fpark* 
 ttng  of  the  Worlds  Pomp  and  Honour  and  Wealth, 
 'tis  dead  to  them,  quite  daaJed  with  a  greater  beau- 
 ty, the  grafi  look's  fine  in  the  morning,  when  'tis 
 fet  with  thofe  liquid  Pcarles,  the  drops  of  dew  that 
 fbine  upon  it,  but  if  you  can  look  but  a  little 
 while  on  the  body  of  the  Sun,  and  then  look  down 
 again,  the  Eye  is  as  it  were  dead,  fees  not  that  faint 
 (hining  on  the  earth  that  it  thought  fo  gay  before, 
 and  as  the  Eye  is  blinded,  and  dies  to  it,  fo  within 
 a  few  hours  it  quite  evanilhes  and  dyes  it  feff. 
 
 Men  think  it  ft  range  that  the  Godly  afe  not  of 
 their   Dyet,     that    their    Appetite   is  not    ftirr'd 
 with   the  delights    of  dainties,    they  know    nor 
 that  fiich  as    be  Chriftiana  indeed,    are  dead  to 
 thofe  things,  and  thebeft  difhes  that  are  fet  before  a 
 dead  Man,  give  him  not  a  ftomach.    The  Godly 
 Mans  throat  is  cut  to  thofe  meat/,  as  Solomon  advifes 
 in  another  fubjeft.     But  why  may  not  you  be  a  title 
 more  fociable  to  follow  the  fafhion  of  the  World,  and 
 and  take  a  (hare  with  your  Neighbours,  may  fome 
 fay,  without  foprecife  and  narrow  examining  every 
 thing?  Tis  true,  fayes  the  Chriftian,  that  the  time 
 was  I  advis'd  as  litle  with  Conscience  as  others,  but 
 fought  my  felfe,  and  pleasd  my  (elf,   as  they  do,  and 
 look't  no  further,  but  that  was  when  /  vp  as  alive  to 
 thofe  wyes,  but  now  truly  /  am  dud  to  them,  and 
 can  you  look  for  a&ivity  and  converfation  from  a 
 dead  Man*,  thepleafures  of  fin  wherein  I  liv'd  isftill 
 the  fame,  but  I  am  not  the  fame.     Are  yoqfuch  a 
 Snake,  and  a  Fool  fayes  the  Natural  Man  as  to  bear 
 affronts,  and. fwallow  them,  and  fay  nothing?  Can 
 you  fuffer  to  be  abus'd  fo  by  fuch,and  fuch  a  wrong? 
 
 Indeed 
 
(  4*4  ) 
 
 Indeed  fayei  the  Chriftian  again,  I  could  once  have 
 rcfented  an  injury  as  you,  or  another,  andhadfome- 
 what  of  that  you  call  high- hearted nefs,    when  I  was 
 alive  after  yourfafllion,   but  now  that  humour  is  not 
 only  fomething  cool'd,  but  *tis  kfll'd  in  me,  'tis  cold 
 dead  as  ye  fay,  and  a  greater  Spirit    (I  think)  than 
 my  own,  hath  taught  me  another  LefTon,  hathmade 
 me  both  deaf,    and  dumb  that  way,  and  hath  given 
 me  a  new  vent,  and  another  language,  and  another 
 Party  to  (peak  to  in  fuch  occasions,   fee  for  this, 
 ffiK  3 8.  I  a,  i  J,14,I5.  they  that  feek  my  hurt,  fieal^ 
 Mtfcbicvou*  things,  and  imagine  deceits  all  the  day 
 long.     What  doth  he  in  this  cafe  ?  But  I  as  a  deaf 
 man  heard  not,  and  J  was  as  4  dumb  Man  that  open* 
 eth  not  his  mouthy   And  why  ?    for  in  thee  O  Lord 
 do  I  hope.     And  for  this  deadnefs  that  you  defpife, 
 I  have  fcen  him  that  dyed  for  me,  who  when  he  was 
 reviled^  reviled  not  again. 
 
 This  is  the  true  Charafter  of  a  Chriftian  dead  ta 
 tin,  but  alas !  Where  is  this  Chriftian  to  be  found, 
 and  yet  thus  is  every  one,  that  truly  partakes  of 
 Chrift$  he  is  dead  to  fin  really,  Hypocrites  have  a 
 Hiftorical  kind  of  Death,  like  thit,  as  Players  in 
 Tragedies.  Thofc  Players  have  loofe  bags  of  Blood, 
 that  receive  the  wound,  fo  the  Hypocrite  in  fome 
 externals,  and  it  may  be,  in  that  which  is  as  near 
 him  as  any  outward  thing,  hisPurfe,  he  may  fuffer 
 fome  Bloodfhed  of  that  for  Chrift,  but  this  death 
 to  fin  is  not  a  founding  fit  that  one  may  recover  out 
 of  again,  the  Apoftle  Ko#/.6.addes,  that  he  is  buried. 
 But  this  is  an  unpleafant  Subjeft,  to  talk  thus  of 
 Death  and  Burial,  the  very  Name  of  Death,  in  the 
 fofteft  fenfc  it  can  hare,  makes  a  fowr  mdancholly 
 
 difcourfc. 
 
.  (  4*5  ) 
 
 difcourfe.     It  is  fo  indeed,  it  you  take  k  alone,  if 
 there  were  not  for  the  life   that'*  loft,  a  far   better 
 immediately  following,  but  lb 'tis  here^  Living  unto 
 righteoufnefs  fucceeds  dying  to  fin. 
 
 Thac  which  makes  natural  deach  fo  affrightful,  the  " 
 King  of:  t  err  ours,  as  Job  calls  it,  is  mainly  this  faint 
 belief,  and  afTurance  of  the  Rtfutrc&ion,  and  glory 
 to  come.  And  without  this,  all  mens  moral  relolves 
 and  difcourfes  are  too  weak  Cordialls  againft  this 
 fear,  they  may  fet  a  good  face  on't,  and  ipeak  big, 
 and  fo  cover  the  fear  they  cannot  cure,  but  certainly 
 they  are  a  Htle  ridiculous,  that  would  perfwade  Men 
 to  be  content  to  dy,  by  reafoning  from  the  nccefli- 
 ty  and  unavoydablenefs  of  it, which  taken  alone  rather 
 may  beget  a  defperate  difcontcnt,  than  a  quiet  com- 
 pliance, the  very  wcaknefsof  thac  Argument  is,  that 
 it  is  too  ftrong,  Durum  telum.  That  of  Company  is 
 phantaftick,  it  may  pleafe  the  imagination  but  fatisfies 
 not  the  judgement  ;  Nor  are  the  mifories  oi  life, 
 though  fomewhat  Propercr  a  full  perfwafive  foe 
 Death,  the  oldeft  decrepireft,  moil  difeafed  pcrfons, 
 yet  naturally  fall  not  out  with  life,  but  could  have  a 
 mind- to  it  ftill,  and  the  very  truth  is  this,  the  worft 
 cottage  any  dwells  in  they  are  loach  to  go  out*  till 
 they  know  of  a  better.  And  the  reafon  why  that 
 which  is  fo  hideous  to  others  was  fo  fweet  to  Mar- 
 tyrs, Hil%  ii.  35.  And  other  godly  Men,  that  have 
 heartily  ernbrae'd  death,  and  welcomM  it  though  in 
 very  Terrible  fliapes,  was,  becaufe  they  had  firm 
 afTurance  of  Immortality  beyond  it,  the  ugly  Deaths 
 head  when  the  light  of  glory  fliincs  through  the  holts 
 of  it,iscomely,and  lovely.  To  look  upon  death  as  Ecct- 
 nuie's  birth  day,  is  that  which  makes  it?  nor  only  tol* 
 
 Nnn  eraole 
 
crable  but  aitniable.  Hie  dies  pojlrewtf  atertss  **- 
 tolls  ctfl  Is  the  word  I  admire  mod  ot  any  Hea- 
 then ? 
 
 Thus  here, the  ftrongeft  inducement  to  this  Death, 
 is  the  true  notice  and  contemplation  of  this  Life,  unto 
 which  it  fets  us  over,  'tis  moft  neceffary  to  rcprc- 
 fent  thi%  for  a  natural  Man  hath  as  great  an  aver- 
 fion  every  whit  from  this  figurative  Death,  this 
 dying  to  fin,  as  from  natural  Death,  and  there  is  the 
 more  neceffity  of  pcrfwading  him  to  this,  becaufe 
 his  confent  is  ncccfTary  to't,  no  Man  dies  this  Death 
 to  fin  unwillingly,  although  no  Man  is  naturally  wil- 
 ing to  it,  much  of  this  death  confijls  in  a  Man's  con- 
 fencing  thus  to  dye  :  And  this  is  not  only  a  lawful, 
 but  a  laudible,  yea  a  neceffary  felf  murder,  Mortify 
 therefore  your  members  which  are  upon  the  Earth* 
 Sayes  the  Apoftle  Col.  3.  5,  Now  no  (inner  will 
 be  content  to  dy  to  fin,  il  that  were  all,  but  if  it  be 
 pafling  to  a  more  excellent  Life,  then  he  gaineth,  and 
 it  were  a  folly  not  to  feck  this  Death.  It  was  a  ftrange 
 power  of  Plato's  difcourfe  of  the  Souls  Immortality 
 that  moved  a  young  Man  upon  reading  ir,  to  throw 
 himfelf  into  the  Sea,  that  he  might  leap  through  it3 
 co  that  Immortality  :  But  truely,  were  this  Life  of 
 God5  this  Life  to  righrcoufnefs,  and  the  excellency 
 and  delight  of  it  known,  it  would  gain  many  minds 
 co  this  death  that  (Vef  s  into't, 
 
 1  There  is  a  neceffity  of  a  new  being  to  be  the 
 principle  of  new  a<5iin£,  and  motion  >  as  the  Apoftlc 
 {ayes  while  ye  Jerked  fin  ye  were  free  from  righteonf- 
 rtefs,  fo  5tis5  while,;?  roere  alive  to  firs  ye  were  dead 
 to  righteonfnefs :  But  there  is  a  new  breath  of  life 
 from  Heaven,  breathed  on  the  Soul :  Then  fives  the 
 
 ScuJ 
 
(  4*7  ) 
 
 Soul  indeed,  when  it  is  one  with  Godj  and  fees  Light 
 in  his  Lights  hath  a  Spiritual  knowledge  of  him, 
 and  therefore  Soveraigncly  loves  him?  and  delights 
 in  bis  will5  and  that  is  indeed,  to  live  unto  righeouf- 
 fiefs,  which  in  a  comprchcnfive  fenfe  takes  in  all  the 
 frame  of  a  Chriflian  life?  and  all  the  duties  of  it9  to- 
 wards God  and  towards  Men. 
 
 By  this  new  Nature  the  very  Natural  motion  of  the 
 foul  (a  taken  ,  is  obedience  to  God,  and  walking  in 
 the  paths  of  lighteoufnel's,  ic  can  no  more  live  in 
 the  habitude,  and  wayes  of  fin,  than  a  Man  can  live 
 under  water.     Sin  is  not  the  Chrifiians  Element,  'tis 
 too  grofs  for  his  renew'd  Soul,  as  the  water  is  lor 
 bis  body  :  He  may  fall  into'r,  but  he  cannot  breath 
 in  it,  cannot  take  delight,  and  continue  to  live  in  it, 
 but  his  delight  is  m  the  Law  of  the  Lord,  that's  the 
 walk  that  his  Soul  tefrefhesit  felfin,he  loves  it  entire- 
 ly, and  loves  it  mod,  where  it  moft  erodes  the  re- 
 mainders of  corruption  that  are  in  him,  he  bends  the 
 ttrength  of  his  Soul  to  pleafe  God,  aimes  all  at  that, 
 it  takes  up  his  thoughts  early,  and  late,  hath  no  ot- 
 her purpofe  111    his  being,  and  living:   but  only  to 
 honour  his  Lord*  that's  to  live  to  righteoufntfs,  he 
 doth  not  make  a  by-work  of  it,  a  ftudy  for  his  fpare 
 hbures,  no,  'tis  his  fnain  bufincsj  his  all.     In  this  law 
 doth  he  meditate  clay  and  night.     This  life,  as  the 
 other,  is  in  the  heart*  and  from  thence  diffufes  to 
 the  whole  Man  5  he  loves  righteonfnefs,andr^m^/A 
 the  truth  (  as  the  Apoftle  fpeaks  )  in  the  love  ofit\ 
 A  natural  Man  may  do  many  things  that  for  their 
 fhcll,  and  outfide  are  righteous  :  But  he  lives  not 
 to  righteoufnefs,  becaufe  his  heart  is  not  poiTcft'cj 
 and  rul'd  With  the  love  of  it7  but  this  life  makes  the 
 Nm  Z  godly 
 
(  4*8  ) 
 
 godly  Man-delight  to  walk  uprightly,  and  to  fpeak 
 of  rightcoufnefs,  his  Language  and  vvayes  carry  the 
 refembtonce  of  his  heart  r/«.  37.  ver.  50.  31,  I 
 know  'as  caficft  to  ad  that  part  of  Religion  that  is 
 in  the  Tongue  j  but  the  Chriftian  ought  not  for 
 that,  to  be  Spiritually  dumb  :  Bccaufc  iome  Birds 
 are  might  to  fpeak,  Men  do  not  for  that  give  it  over, 
 and  leave  off  to  fpeak,  the  Mouth  of  the  righteous 
 Jpea^eth  tvifdomi  and  hk  tongue  talketh  of  judgement* 
 and  his  feet  ftrive  to  keep  pace  with  his  Tongue, 
 which  gives  evidence  of  its  unfainednefs.  None  ef 
 his  (iepsj/jj// /tide, or  he  Chill  not  dagger  m  his  fteps, 
 but  that  which  is  betwixt  thefc,  is  the  common  Spring 
 the  Laro  of  God  is  in  hk  heart,  of  botb,and  from 
 thence,  as  Salomon  fayes  are  the  ifjues  of  hk  life,  that 
 Law  in  his  heart,  is  the  principle  of  this  living  to 
 rightcoufnefs. 
 
 2  The  Second  thing  here  is  the  defign  or  Intend- 
 ment of  this  death,  and  Jifc,  in  the  iuffc  rings  and 
 <Jcath  of  Chrift,  he  barejin,  and  died  for  it,  that  we 
 might  dye  to  it. 
 
 Out  of  fome  conviction  of  the  confequence  of 
 Sin,  many  have  a  confus'd  dcfire  to  be  juftified,  to 
 have  fin  pardon* d',  and  look  no  further,  think  not 
 en  the  importance  and  necenity  of  fanclification,  the 
 nature  whereof  is  cxprefs'd  by  this  dying  to  fin  and 
 living    to  right eoufnefs. 
 
 But  here  we  fee,  that  fanftification  is  neceffary 
 2$  infeparably  conncxed  with  juftification,  not  only, 
 es  its  companion,  but  as  its  end,  which  in  fome  kind 
 ?aifes  it  above  the  oihcr->  that  u  was  the  thing  which 
 God  ey'd,  and  intended  in  taking  away  the  guiiti- 
 ntfs  of  fin,  that  we  might  berenew'd,  and  fanclificd 
 
 : 
 
 If 
 
If  we  compare  them  in  point  of  time3  cither  back- 
 ward, holinefs  wasalwaycs  ncctffary  untobappinefs: 
 But  /"atisfying  for  fin  and  the  pardon  cf  ity  was 
 made  ncccflary  by  fin,  or  if  we  look  forward,  the 
 cftate  we  arc  appointed  to,  and  for  which  we  are 
 delivered  from  wrath,  is  an  cftate  of  pcrfe&  holiritfs. 
 When  we  rcfleft  upon  that  great  work  of  Redem- 
 ption, we  fee  ic  aim'd  at  there  Redeem  d  to  be  holy 
 Bph-  5.  25,  16.  Tit.  2.  14.  And  go  yet  higher 
 to  the  very  Spring  ,  the  decree  of  Ele&ion,  And 
 then  its  fiid  Chofen  before  ,  that  we  foould  be  Ho* 
 Jy,  and  in  end  it  (hall  Suit  the  defigne  ,  Nothing 
 pjaU  enter  into  the  new  'jer.ufalem^  that  k  defiled  , 
 or  unholy  .*  Nothing  but  all  purity  there  ,  not  a 
 fpot  of  finfull  pollution  ,  not  a  wrinkle  of  the  Old 
 Man  3  for  this  end  was  that  great  work  underta- 
 ken by  the  Son  of  God,  that  he  might  frame*,  out 
 of  polluted  Mankind  a  new  holy  generation  to  his 
 Father  3  that  might  compalfe  his  throne  in  the  Life 
 of  glory  ,  and  give  him  pure  praifes  3  and  behold 
 his  face  in  that  eternity.  Now  for  this  end,  it  was 
 nccdfull  according  to  the  all- wife  purpofe  of  the 
 Father  that  the  guiltinefs  of  fin,  and  femencc  of 
 Death  fhould  be  once  removed  ,  and  thus  the  burden 
 of  that  lay  upon  Chrifts  fhoulders  on  the  Grofle, 
 and  that  done,  it  is  further  neceffary^  that  Souls  fo 
 delivered,  be  likewife  purg'd,  and  renew'd,  for  they 
 are  defign'd  to  perfection  of  holincfs  in  end,  and  it 
 mull  begin  here. 
 
 Yet  is  it  not  poflible  to  perfwade  Men  of  this, 
 that  Ghrill  had  this  in  his  eye,  and  purpofe,  when 
 he  was  lift  up  upon  the  croffc  and  look'd  upon  the 
 whole  company  of  thofe  his  Father  had  given  him1 
 
 ^  to 
 
(  *7°  ) 
 
 to  fave,  that  he  ivDald  redeem  them  to  be  a  number 
 of  holy  Perfons.     We  would  be  redeemed  (  who 
 is  there  would  not  )  but   he  would   have  his   re- 
 deemed ones  holy,  and  they  that  are  not  true  to  thi« 
 his  end,  but  croffe  and  oppofe  him  in  it-j  may  hear 
 of  redemption  long,  and  often,    But  litle    to  their 
 comfort-     Are  you  refolv'd  (till  to  abufe  and  dcr 
 Jude  your  felves  ?    Well>  whither  vou  will  believe 
 it  or  no,  this  is  once  more  cold  you,  there  is  unf peak- 
 able  comfort  in  the  death  of  Chirft,  but  k  belongs 
 only  to  thpfe  that  are  dead  to  fiti>  aud  alive  to  righ- 
 teonfoefs.      This    Circle   fliuts  out  the    impenitent 
 wofJd,  there  it  clofes  and  cannot  be  broke  through^ 
 but  all  that  are  penitent  are  by  their  effectual  cal- 
 sirg  lifted  in  to  it,  tranflatcd  from  that  accurs  cl  con- 
 dicion  wherein  they  were  ;  So  then  if  you  will  Jive 
 in  your  fins,  you  may,  but  then  refolve  withal  to 
 bear  them  your  felves,  for  Chrift  in  his  bearing  of 
 tih9  meant  of  none  but  fuch  as  in  due  time  are  thus 
 dead,  and  thus  alive  with  him. 
 
 3.  But  then  in  the  Third  place,  Chrifts  Suffer- 
 ings and  death  effects  all  this.     i.  As  the  exempl- 
 ary caufe,  the  lively  contemplation  of  Chrift  cruel? 
 Ued,  is  the  moft  powerful  of  all  thoughts  to  feparate 
 the  heart  and  fin.    But  2,  befides  this  working  as  a 
 Moral  caufe,  as  that  example  ;    Chrift  is  the  elec- 
 tive natural  caufe  of  this  death*  and  life  :   For  he  is 
 one  with  the  Believer,  and   there  is  a  real  influence 
 of  his  death,  and  life  into  their  Souls.     This  My- 
 flerious  Union  of  Chrift  5  and  the  believer  is  that 
 whereon  both    their  Juftification  and  San&ificauon 
 and  the  whole  frame  of  their  Salvation  and  Happi- 
 fiefs  depends :  $nd  in  this  particular  the  ApoftJe  ftiU 
 
 infite 
 
(  All  )    k 
 
 infifts  on  ir,fpcaking  of  Chrift  and  Believers  a*  on$ 
 in  his  Death  and  Refurre&ion,  crucified  with  him% 
 dead  with  hita*  buried  with  him3  and  rifin  with 
 him.  Rom*  6, 
 
 Being  arifen,  he  applies  his  death  xq  thofchc  dyed 
 for,  and  by  ic  kills  the  life  of  fin  in  them,  and  fo  is 
 aveng'd  on  it,  for  its  being  the  caufe  of  his  deaxh 
 according  to  that  of  the  Pfalm,  raife  me  up  that  I  maj 
 requite  them  He  infufes,  and  then  actuates  and 
 {Hires  up  that  faith  and  love  in  them*  by  which  they 
 are  united  to  him  and  thefe  work  powerfgly  in  this* 
 
 3.  Faith  look's  fo  ftedfaftly  on  its  futfering  Savi- 
 our, that  as  they  lay  intelleftw  fit  illnd  qugd  inttU 
 ligit)  it  makes  the  Soul  like  him,  aififQiiates  and  con* 
 formes  it  to  his  Death  as  the  Apoftle  fpeaks.  That 
 which  fome  fable  of  fome  of  their  Saints  of  recei* 
 ww^  the  impreflion  of  the  wounds  of  Chrift  in  their 
 body,  is  true  in  a  Spiritual  fenfe  of  the  Sou]  q£ 
 every  one  that  is  indeed  a  Saint,  and  a  believer,  it 
 takes  the  very  print  of  his  Death,  by  beholding  hinj, 
 and  dyes  to  fin>  and  then  takes  tha;t  of  hk  rifing  a- 
 gain,  and  lives  to  righteoh f fiefs ,  as  it  applies  it  to 
 juftify,  fo  to  Mortify,  drawes  vertue  from  it*  Thu$ 
 fayd  one,  Chrift  aim'd  at  this  in  all  tbofe  Sufferings 
 that  with  fo  much  Jove  he  went  through,  and  ihaJI 
 I  difappoint  him3  and  not  fcrve  his  end  ? 
 
 4.  That  other  powcrfull  grace  of  Love  is  JQynt 
 in  this  work  with  faith,  for  Love  defires  nothing 
 more  than  hkenefs,  and  conformity?  though  it  be  g 
 painfull  refcmblance,  fo  much  the  better,  and  fitter 
 to  teftify  love,  therefore  'twill  have  the  Soul  dye 
 with  him  that  dy'd  for  it,  and  the  very  fame  kind  of 
 death,  I  am  crucified  vrith  Chrift^  faye$  the  great 
 
 Apoftle. 
 
r     (  47*  ) 
 
 Apoftle.  The  Love  ot  t^bnit  in  the  Soul  cakes  the 
 very  Nails  rhat  faftned  him  to  the  Crofl'c,  and  cru- 
 cifies the  Soul  to  the  World  ,  and  to  Sin,  Love  is 
 ftrong  as  Death,  particularly  in  this,  the  Itrongcft 
 and  livelicil  Body,  when  Death  ficzes  it,  muft  yield, 
 and  fo  becomes  moiionlefs  chat  was  fo  vigorous  be- 
 fore ;  And  the  Soul  that  is  mod  active,  and  unweari- 
 ed in  Sin,  when  this  Love  fiezes  ir,  it  is  kiJl'd  to  Sin, 
 and  as  Death  U  perates  a  Man  from  his  deareft  Friends, 
 and  Society,  this  Love  breaks  all  the  tycsand  triend- 
 fhip  with  Sin.  Generally,  as  Plato  hath  it,  Love 
 takes  away  ones  living  in  them  felvcs,  and  transfers 
 into  the  party  loved,  but  the  divine  Love  of  Chiift 
 doth  it  in  the  trueft  and  higheft  manner. 
 
 By  vchofe  Jir/pes  ye  were  healed  ]  The  mifcry  of 
 fallen  Man,  and  the  mercy  of  his  deliverance,  are 
 both  of  them  fuch  a  deep,  as  no  one  exprcflion,  yea, 
 no  variety  added  oie  to  another  can  reach  their  bot- 
 tom. Here  we  have  divers  very  fignificati?e  ones. 
 i.  The  guiltinefs  of  fin  as  an  intolerable  burd;n 
 prcfling  the  Soul  and  finking  it,  and  that  transfer^ 
 and  layed  on  a  flronger  Back.  He  bare  :  Then  2. 
 The  fame  wrecchednefs  under  the  fame  notion  of  a 
 ftrange  difeafe  by  all  other  means  incurable,  healed 
 by  his  Jlrip^s.  And  (  3.  )  agaia  represented  by  the 
 forlorn  condition  of  a  Sheep  wandring,  and  our  Sal- 
 vation to  be  found  only  in  the  love  and  vvifdom  of 
 our  great  Shepherd.  And  all  thefe  are  borrowed 
 from  chat  fwcet  and  clear  prophecy  Ift,  53. 
 
 The  polluted  nanuc  of  Man  is  no  other  but  a  bun- 
 dle of  defperate  difeafes,  he  i%  ipirimajly  dead:  as 
 the  Scriptures  often  teach,  Now  this  con;radidsfiot, 
 
 napnc 
 
(  473  ) 
 
 fior  at  all  Leflen's  the  matter  :   But  only,  becaufe 
 
 .  this  mifery  ju(Uy  called  death,  is  in  a  Subjcft  anima* 
 
 ted  with  a  natural  life,  therefore  fo  it  may  bear  tbe 
 
 Nameandfenfeoffickneft,  or  wound,  and  therefore 
 
 'tisgrofimifprifion,they  are  as  much  out  in  their  Argu* 
 
 menr,  as  in  their  conclufion,    that  would  extrafr  out 
 
 of  thefe  exprfffions  any  evidence  of  remains  of  Spiri- 
 
 tuallifeorgood,  in  our  corrupted  Nature  :  But  they 
 
 are  not  worthy  the  conteft,  tho  vain  heads  think 
 
 to  argue  themfclves  into  life,   and  are  feeking  that 
 
 life  by  Logickin  Miferable  Nature,  that  theyfbould 
 
 feek  by  faith  in  Jefus  Chrift,  Namely,  in  thefe  hk 
 
 Jir/pej  by  which  we  are  healed- 
 
 It  were  a  large  task  to  name  our  Spiritual  Ma- 
 ladies,   how  much  more,    feverally  to  unfold  their 
 Natures,  fucha  multitude  of  corrupt  falfe  Principles 
 in  the  mind,  that  as  Gangrens  do  fpread  themfelves 
 through  the  Soul,  and  defile  the  whole  Man,  and 
 total  grofs  blindnefs  and  unbelitf  in  Spiritual  things, 
 and  that  ftone  of  the  heart,  hardnefs  and  impeni* 
 tency.  Lethargies  of  fenfkfnefs  and   fecurity,  and 
 then  (for  there  be  fueh  complications  of  Spiritu- 
 al difeafes  in  us,  as  in  Naturals  are  altogether  impoffi- 
 ble)  fuch  burning  fevers  of  inordinate  affeftions,  de» 
 fires  oi  luft,  and  Malice,  and  envy,    fuch  racking, 
 and  tormenting  cares  of  Covetoufnefs,    and  feeding 
 on  Earth  and  Afnes>  as   the  Prophet  (peaks  in  ano- 
 ther cafe,according  to  the  deprav'd  appetite,  that  ac- 
 companies fome   Difeafes  :   Such  tumours  of  Pride, 
 and  (elf-conceit  that  break  forth,  as  filthy  botches  in 
 Mens  words,  and  carriage  one  with  another.     And 
 in  a  word,  what  a  wonderful  diforder  muft  needgbe 
 in  the  Natural  Sou!  by  the  frequent    interchanges^ 
 
 Coo  and 
 
Q  474  ) 
 
 and  fight  of  contrary  paflions  within  it,  and  to  thefe 
 from  without,  how  many  deadly  wounds  wc  receive 
 from  the  tentations  of  Satan  and  the  World  ? 
 We  receive  them,  and  by  the  weapons  they  furnifli 
 us,  we  willingly  wound  our  felves,  as  the  Apo- 
 file  fay es  of  them,  who  will  be  rich,  i hey  fall  in- 
 to  divers  fnareiy  and  noyfome  luftsy  and  pierce  them 
 felves  through  with  manyforrowes. 
 
 Did  we  fee  it,  no  Infirmery  nor  Hofpital  ever 
 fo  full  of  Joathlome  and  miserable  Speftacles  as 
 Spiritually  our  wretched  Nature  is  in  any  one  of  us 
 apart  .•  How  much  more  when  multitudes  of  us  arc 
 met  together?  But  our  evils  are  hid  from  us,  and 
 we  perifh  raiferably  in  a  Dream  of  happineft.  That 
 mikes  up  and  compleats  our  wretchednefsj  that  we 
 feel  it  not,  with  our  other  difeafes.  And  this  makes 
 itworfeftill.  This  was  the  Churches  difeafe.  Rev.$. 
 Thoufiyejl  I  am  rich^  and  know  eft  notthit  thou  art 
 Poor,  &c.  We  are  ufualiy  full  of  complaints  of 
 trinTing  griefs  that  are  of fmall  moment,  and  think  not 
 on,  nor  feel  not  our  Dangerous  Maladies,  as  he  who 
 fliewed  a  Phyfician  his  fore  finger,  but  the  Pf.yfician 
 told  him,  he  had  more  need  to  think  on  the  cure 
 of  a  dangerous  Impoftume  within  him,  which  he 
 perceiv'd  by  looking  to  him,  though  himfelf  did  not 
 feel  it. 
 
 In  dangerous  Maladies,  or  wounds,  there  be  thefe 
 evils3  a  tendency  to  death,  and  with  that  the  appre- 
 henfion  of  the  terrour,  and  fear  of  it^and  tha  pre- 
 fent  diftemper  of  the  Body  by  them,  and  this  is  in  (In# 
 i  .There  is  the  guilcinefs  of  fin  binding  over  the  Soul 
 todeath,  the  mod  frightful  eternal  Death.     2#  The 
 
 terrour 
 
(  47*  )      u   r 
 
 terrout  of  confcience  in  the  apprehenfion  of  that 
 death,  or  wrath  that  is  the  confequent  and  end 
 of  fin.  5,  The  raging  and  prevailing  power  of  fin, 
 which  is  the  ill  habitude  and  diftemper  of  the  fcul : 
 But  thele  (tripes,  and  that  blood  that  iflued  from 
 them  are  a  found  cure,  applied  unto  the  fou!5  they 
 take  away  theguiltinefs  of  fin,  and  death  defervedj 
 and  free  us  from  our  engagement  to  thofe  ever- 
 lafting  fcourgings,  and  lathes  of  the  wrath  of  God, 
 and  likewife  they  are  the  only  cure  of  thofe  prefent 
 terrours,  and  pangs  of  Confcience  arifing  from  the 
 fenfe  of  that  wrath,  and  fentence  of  death  upon  the 
 Soul.  Out  Iniquities  that  met  on  his  back}  laid  open 
 to  the  rod3  which  in  it  felf  was  free,  thofe  hands 
 that  never  wrought  iniquity,  and  thofe  feet  that 
 never  declined  from  the  way  of  righteoufnefs,  yet 
 for  our  workes  and  wandrings  were  pierced,  and 
 that  Tongue  dropping  with  Vinegar  and  Gall  on  the 
 Cro(s5  that  never  fpoke  a  guileful  nor  finful  word. 
 The  Bbod  of  thofe  ftripes  are  that  Balm  ifTuing  from 
 that  tree  of  Life  fo  pierced,  that  can  only  give  eafe 
 to  the  Confcience,  and  heal  the  wounds  of  it,  and 
 they  deliver  from  the  power  of  fin  working  by  their 
 influence,  and  loathing  of  fin,  that  wa>  the  caufe  of 
 them  •  they  cleanfe  out  the  vitious  humours  of  our 
 corrupt  sature,  by  opening  up  that  iflue  of  Repen- 
 tance  they  fi ]ali 'look  on  him 3  and  mourn  over  hunwhom 
 thej  have  pierced. 
 
 Now  to  the  end  it  may  thus  cure,  it  muft  be  apply- 
 ed,  'tis  the  only  receit,  but  it  muft  be  received,  if  for 
 healing.  The  moft  Soreraign  Medicines  cure  not 
 in  another  manner,  and  therefore  ftill  their  firft  let 
 ter  is  R>  recipe^  talefucha  thing, 
 
 Ooo  2  This 
 
r 
 
 (47*  ) 
 
 This  is  amongfl:  thole  wonders  of  that  great 
 work,  that  the  Soveraign  Lord  of  all,  that  binds  and 
 loofes  at  his  plcafure  the  influences  of  Heaven,  and 
 the  Power  and  workings  of  all  the  Creatures,  would 
 himfelf  in  our  flefh  be  thus  bound,  the  only  Son 
 bound  as  a  Slave,  and  fcourged  as  a  Malefa&or, 
 and  his  willing  obedience,  made  this  an  acceptable 
 aid  expiateing  Sacrifice,  amongfl:  the  reft  of  his  fuf- 
 ferings,  he  gave  hk  btckjo  the  fmiters. 
 
 Now  it  cannot  be,  that  any  that  is  thus  healed,  re- 
 flecting upon  this  cure3can  again  take  any  conftant  de- 
 light in  fin,  'tis  impoffible  fo  far  to  forget  both  the 
 grief  it  bred  themfelves,  and  their  Lord ;  as  to  make 
 anew  agreement  with  it,  to  Iiveinthepleafure  of  it. 
 
 Hk  jiripes']  Turn  your  thoughts  all  to  confider 
 this,  you  that  are  not  healed,  that  you  may  be 
 healed,  and  you  that  are,  apply  it  ftill  to  perfeft  the 
 cure  in  that  part  wherein  it  is  gradual,  and  not  com- 
 plete,and  for  the  e3ik  you  have  found  to  blefs  and  love 
 him  who  endur'd  fo  much  uneafe  to  that  end.  There 
 is  a  fweet  mixture  of  forrow,  and  joy  ia  contempla- 
 ting thefe  ftripes,  forrow  fare  by  fympathy,  that 
 they  were  his  ftripes,  and  joy  that  they  were  our 
 healing.  Chriftians  are  too  litle  mindful  and  fenfible 
 of  this,  and  it  may  be  fomewhat  guilty  of  thatH*/T 
 j  I.  3.  They  knew  not  that  I  he&Udlhsm. 
 
 Verfc. 
 
(  477  ) 
 
 Verfe.   25. 
 
 For  ye  were  m  Sheep  going  aftray,  but  are 
 now  returned  to  the  Shepherd  and  Bijhop 
 of  your  Souls. 
 
 IN  thefe  few  words  we  have  a  brief,  and  yet  clear 
 reprefentatio;i  of  the  wretchednefs  of  our  Na- 
 tural condition,  and  our  happineft  in  Chrift#  The 
 rcfemblance  is  borrow'd  from  the  fame  place  in  the 
 Prophet  lfau  53,6. 
 
 Not  to  prefs  the  comparifon,  and  as  it  is  ufual  in 
 a  poftilling  way,  to  ftrain  it  beyond  the  purpofe,  in 
 our  loft  eftate.  This  is  all  or  the  main  wherein  the 
 refemblance  with  Sheep  holds,  our  tpandrivgy  as 
 forlorn,  and  expofed  to  deftru&ion,  as  a  Sheep  that 
 is  ftrayed  and  wandred  from  the  fold.  So  it  imports 
 indeed  the  lots  of  a  better  condition,  the  fafety  and 
 happinefs  of  the  Soul,  that  good  which  is  proper  to  it^ 
 as  the  futable  good  of  the  bruite  creature  here  nam'd 
 is  fate  and  good  Pafture. 
 
 That  we  may  know  there  is  none  exempt  in  Na- 
 ture from  the  guiltineft,  and  mifery  of  this  wandring? 
 the  Prophet  is  exprefs  in  the  univerfallity  of  it.  Alt 
 we  have  gone aftyay.  And  the  Apoftle  here  is  par- 
 ticular to  his  Brethren,  foas  it  falls  not  amifs  to  any 
 pther.     Ye    were  as  Sheef  going  Aftr<*y.     Yea3  the 
 
 Prophet 
 
(  478  .) 
 
 prophet  tbere  to  the  collective  univerfal  addes  a 
 diftributive,  .ezcrji  Man  to  his  otpnvpay%  Or  a  Man 
 to  his  way.  They  agree  in  thi?,  that  they  all  wan- 
 der, though  they  differ  in  their  fevcra!  vvayes.  There 
 is  an  imbred  Propenfion  to  (tray  in  them  all,  more 
 than  Sheep  that  are  Creauires  naturally  wandring, 
 but  each  one  hath  his  own  way  oF  it. 
 
 And  (his  is  our  folly  that  we  flatter  our  felves  by 
 
 companion*  and  every  one  is  pleafed  with  himfelf, 
 
 becaufe  he    is  free  from  fome  wandrings  of  others, 
 
 not  cqnfideringthat  he  is  a  wanderer  too,  though  in 
 
 another  way,  he  hath  his  way  as  thofe  he  look**  on 
 
 have  theirs.     And  as  Men  agree  in  wandring,  though 
 
 different  in  their  way  \  fo  thofe  waves  agree  in  this, 
 
 that  they  lead  unto  mifery,  and  fhall  end  in  that. 
 
 Think  you  there  is  no  way  to  Hell  but  the  way  of 
 
 open  Profanefs  ?    Yes  fure,  many  a  way  that  feems 
 
 fmooih,    and  clean  in  a  Mans  own  eyes,  and  yet  will 
 
 end  in  Condemnation.     Truth  is  but  one,    Errour 
 
 endleft  and  interminable  5  as   of  Natural  Life  and 
 
 Deaths  foof  Spiritual,  tl  e  way  to  Life  isone  ;    But 
 
 many  out  of  it,     Lethi  mille  aditu*.     Each  one  hath 
 
 not  opportunity  nor  ability  for  every  fin,  or  every 
 
 degree,  but  each   after  his  own  Mode  and  Power. 
 
 Ifar   40.  20,  .   1 
 
 Thy  Tongue  it  may  be  wanders  not  in  the  com- 
 mon Path  road  of  Oathes  and  Curfcs,  yet  it  wanders 
 in  fecret  Calumnies,  in  Detraction  and  Defaming  of 
 others,  though  fo  conveyed  as  it  fcarce  appears  1 
 Qr  if  thou  fpeak  them  not,  yet  thou  art  pleas'd  to 
 hear  them  ;  It  wanders  in  trifling  away  the  precious 
 hours  of  irrecoverable  time,  with  vain  unprofitable 
 tabling  sin  thy  Convcrfcj  or  if  thou  art  much  alone, 
 
 or 
 
C  479  ) 
 
 or  in  Company  much  filent,  yet,  is  not  thy  foolifll 
 mind  ftill  hunting  Vanity  ?  Following  this felfe-plea- 
 fing  defign,  or  t'other,  and  feldom  and  very 
 (Tightly,  if  at  all,  converfant  with  God,  and  ihe 
 things  of  Heaven.  Which  although  they  alone  have 
 the  trueft,  and  the  higheft  Pleafure  in  them5  yet  to 
 thy  Carnat  Mind  are  taftelefs  and  unfaVory.  There 
 is  (carce  any  thing  (o  light  and  Childilh  that  thoii 
 wilt  not  more  willingly  and  liberally  beftow  thy  re- 
 tired thoughts  on,  than  uponthofe  excellent  incom- 
 parable delight?.  Oh  !  the  foohfti  heart  of  Man* 
 when  it  may  feem  deep,  and  feriou?,  how  often  is  it  at 
 Dotnitians  Exercife  in  his  Study,  catching  Flies. 
 
 Men  account  litle  o(  the  vvandring  of  their  hearts, 
 and  yet  truly,  that  is  mod  of  all  to  be  confidcr'd  : 
 F 'or  from  thence  are  the  Ijjkes  of  life.     'Tis  the  heart 
 that  hath  forgotten  God,  and  is  roving  after  Vanity 
 this  caufes  all  the  Errours  of  Mens  Words,    and 
 A&ions,  a  wandring  Heart,  makes  wandring  Eyes 
 and  Feet,    and  Tongue.     Tis  the  leading  Wanderer 
 that  mifleads  all  the  reft,  and  as  we  are  here  call'd 
 Jiray'wg  sheep-*    fo  within  the  heart  in  it  felfof  each 
 of  us,  there  is  as  it  w/efe  a  whole  wandring  Flock, 
 fuch  a  Multitude  of  Fiftions  Gen.  8.     Ungodly  de- 
 vice?, the  Word  that  fignifies  a  thought  in  Hebrew* 
 is  from  that  which  is  feeding  of  a  Flock,  and  it  Hke- 
 wife  fignifies  wandring,    and  fo  thele  meet  in  our 
 thoughts,   they  are  a  great  Flock5  and    a  wandring 
 Flock.     This  is  the  Natural  freedem  of  our  thoughts, 
 they  are  free  to  wander  from  God,  and  Heaven,  and 
 carry  us  to  perdition:   And  we  are  guilty  of  many 
 Pollutions  this  way,  that  we  never  a&ed.     Men  are 
 lefs  fenfible  of  heart  wickednefs  if  it  break  not 
 
 fofth 
 
(  48o  ) 
 
 forth :  But  it  is  far  more  aftive  in  fin  than  any  of  the 
 fenfes,  or  the  whole  body.  The  motion  of  Spirits 
 is  far  fwifterthan  of  bodies,  it  can  go  more  way  in 
 any  of  thefe  wandrings  in  one  hour,  than  the  body 
 is  able  to  follow  in  many  dayes. 
 
 When  the  Body  is  tyed  to  attendance  in  theexer- 
 cifes  where  wearc,  yet  know  you  not  'tis  fo  much  the 
 more5  if  you  do  not  know  and  feel  it,  and  bewail 
 it,  know  you  that  the  heart  can  take  its  liberty  and 
 leave  you  nothing  but  a  Carcafe.  This  the  unre- 
 newed heart  doth  continually  ;  They  come  and  fit, 
 before  me,  Sec.  But  their  heart  is  after  their  Cove~ 
 tonfnefs,  it  hath  another  Way  to  go,  another  Cod 
 to  wait  on. 
 
 But  are  now  returned^  Sec.']  Whatfoever  are  the 
 
 feveral  wayes   of  our  ftraying,    all    our  wandring 
 
 is  the  averfion  of  the  heart   from  God,    whence 
 
 of  neceflity   followes  a  continual  unfetlednefs  and 
 
 difquier,  the  Mind  as  a  wave  of  the  Sea  tolled  too 
 
 and  fro  with  the  Wind,  it  tumbles  from  one  fin  and 
 
 vanity  to  another,  and  finds  no  reft,  as  a  fick  Perfon 
 
 tofles  from  one  fide  to  another,    and  from  one  part  ot 
 
 their  Bed  to  another^  andchange  their  Bed  it  may  be, 
 
 in  hope  of  eafe,  and  dill 'tis  further  off,  thus  is  the 
 
 Soul  in  all  its  wandrings :  But  fhift  and  change  as  it 
 
 will  no  reft  until  it  come  to  this  returning,  Jer.  2.5^. 
 
 Why  gaddejl  thou  about  fo  much  to  change  thy  way? 
 
 'ihou^jhaH  be  af yarned  0/Egypt  as  thou  wafi  of  hU 
 
 fyria.     Nothing  but  forrow    and   (hams   till    you 
 
 change  all  thofe  wayes,   for  this  ohe.    Return  0<  Ijra.- 
 
 el  ftytf  the  Lord,  if  thou  wilt   return,  return  unto 
 
 me.      'lis  not  changing  one  of  your  own  wayes  for 
 
 another 
 
('4*1  ) 
 
 another  will  profic  you:    But  in  returning  to  nac  is 
 your  falvation. 
 
 Seeing  we  find  in  our  own  experience,  befides 
 the  woiull  end  of  our  wandrings>  the  preient  per- 
 plexity and  difquict  of  rhem.  Why  are  we  not  per- 
 (vvaded  to  this  ?  To  give  up  with  them  all-  Rem 
 turn  unto  thj  reji  0  my  Soul  fayes  David,  this  were 
 our  wifdom. 
 
 But  is  not  that  God  in  whom  we  expeft  reft,  in- 
 cens'd  againft  us  for  our  wandering,  and  is  lie  not 
 being  offended  a  confuming  fire  ?  True,  but  this  is  the 
 way  to  find  acceptance,  and  peace,  and  fatisfying 
 comforts  in  returning.  Come  firft  to  this  Shepherd 
 of  Souls  Jefus  Chrift,  and  by  him  come  unto  the 
 Father,  No  Man  comes  unto  the  Father  fayes  he,  but 
 by  me,  this  is  via  tegia,  the  high  and  right  way  of 
 returning  unteGod  Jo.  10,  1 1.  I  am  the  good  she* 
 pherd,  andVer%  p.  /  am  the  door,  by  me  if  any  Man 
 enter  in,  be  foal/  befaved:  But  if  he  miffe  this  door, 
 he  fhall  mifs  falvation  too.  Te  are  returned  fayes 
 the  Apoftle.  Vnto  the  shepherd,  And  Bijhop  of 
 your  Souls. 
 
 There  be  Three  things  ncccflkry  to  reflore  fis  to 
 our  'happinefs  ,  whence  we  have  departed  in 
 our  wandrings.  i.  To  take  away  the  guiiti- 
 nefs  of  thole  foimer  wandrings.  2#  To  reduce 
 es  into  the  way  again.  3.  To  keep  and  lead  us 
 in  it. 
 
 Now  all  theft  are  alone  pcrformable  by  this  great 
 Shepherd  i.  He  did  fatisfy  for  the  offence  ot  our 
 wanderings,  and  fo  remove  our  guiltinefs*  he  bifti- 
 fclf3  the  Shepherd  became  a  Sacrifice  for  his  flock, 
 a  Sheep  or  fpotlefs  Lamb  as  Jfa.  53.    Refembled 
 
 P  P  P  !« 
 
C  483  ) 
 
 b\  the  £'£„  Ver.  IVe  lifyfieep  have  gene  aftray,  and 
 immediately  after  our  {haying  mention'd.  The  Lord 
 I  ltd)  or  Made  meet  m  him7  the  iniquity  of  ut  aU% 
 Oi  all  our  (hayings  and  Ver.  7,  He  that  is  our 
 Shepherd,  the  fame  is  the  Lamb  for  Sacrifice,  fo 
 our  Apoftle  Chap.  Iv  We  art  redeem  d  not  by  Silver 
 and  Gold,  &c„  But  hy  the  precious  blood  of  chrifi  : 
 As  of  a  Lamb  without  bletnifh^  and  without  Jpot  fo  jo. 
 10*  He  the  good  Shepherd  that  lay  es  dawn  his  life  for 
 his  sheep,  Men  think  not  on  this,  many  of  them  chat 
 have  fome  thoughts  of  returning  and  amendmentjthink 
 cot  that  there  is  a  fatisfa&ion  due  for  by-pafs'd  wan- 
 derings, and  therefore  they  pafte  by  Chrift,  and 
 confider  not  the  necefficy  of  returning  to  him?  and 
 by  him  to  the  Father. 
 
 i4  He  brings  them  back  into  the  way  of  life,  T? 
 are  returned,  but  thiak  not  this  is  by  rheir  own 
 knowledge,  and  skill  that  they  difcQvei  their  errour* 
 and  find  out  the  right  path,  and  by  their  ow*i  Arength 
 return  into*:*  "No  ;  if  we  would  conceit  Grammati- 
 aims,  the  word  here  is  paflwe,  ye  are  returned^ 
 redue'd,  or  cau/ed  to  return  :  But  this  truth  hangs 
 no:  uh\o  weak  notions,  as  are  often  us°d,  either  for, 
 ur  a-gainft  is.  In  that  Prophecy  Ez£^.  34.  \6. 
 I  wilt  fetk. i  *nd  bring  again  &c»  and  Pft.  23.  Ver. 
 p$  Ha  rajhrtfhi  or  returneth  My  SouL  And.. that 
 this  is  the  work  of  this  Shepherd  the  Lord  Jefus 
 * .  J-man,  is  clear  and  frequent  in  the  Gofpe.1.  •  He 
 own;  for  this  very  end,  'twas  his  crsand  and  bufl- 
 :vJiin  the  world.,  to  ft*k  *M  to  fuve  »*M*  J*k*c'h 
 wt&.  loft^  And  in  ehac  parable, , he  goes,  after  that 
 which  is  loft  u»Bt  he  flndic,  and  then  having  found 
 
 '•;-:h  nor  only  fhow  it  the  >vav,  aad  fay  to  it  re- 
 turn, 
 
turn,  and  leaves  it  to  come  after,  but  ht  lajej  it  on 
 his  jlwulder)  and  brings  it  home*  and  notwithftand- 
 ing  all  his  pains  in  dead  of  complaining  c7gainft  it 
 for  wandering,  he  rcjoyces  in  that  he  hath  found  and 
 recovered  it,  he  layer  it  on  hk  jhotdder  rejoycingy  and 
 in  this  there  is  as  much  of  the  refcmblance  as  in  any 
 other  thing.  Loft  Man  can  no  more  return  unfoughr, 
 than  a  Sheep  that  wanderctb,  which  is  obfer-v'd 
 of  all  Creatures  to  have  leaft  of  that  skill.  Men 
 may  have  fome  confus'd  thoughts  of  returning  :  But 
 to  know  the  way,  and  to  come  home,  unlefs  they  be 
 fought  out,  they  cannot,  this  is  David's  fuite,  though 
 a:quaitcd  with  the  fold.  Lord  feek^  thy  Servant. 
 This  did  our  great  and  good  Shepherd  through  tho'fe 
 difficult  wayes  he  was  to  paffe,  for  our  finding, 
 wherein  he  not  only  hazarded,  but  rcaly  laid  down 
 his  life,  and  thofe  fhouldcrs  that  did  bear  the  ini- 
 quity of  our  wand  ring  by  expiation,  upon  the  fame 
 doth  he  bear,  and  bring  us  back  from  h,  by  cffld- 
 ual  conv crfion, 
 
 9.  He  keeps  and  leads  us  on    in  that  way,  into 
 which  he  liathreduc*dus>hc  leaves  us  not  a^ain  to 
 try  our  owo  skill,  if  wc  can  walk  to  Heaven"  alone* 
 being  fee  into  the  path  of  it:     But  he  flill  condu&s 
 us  in  if  by  his  own  hand,  and  that's  the  caule  of 
 pur  perfiftance  in  i>,  and  attaining  the  bjcflcd  end 
 Of  i«    ife  returneth  my  Soul  fayes  the  Pfalwiji,  and 
 that's  not  all*  he  addes  he  leadcth  me  in  the  patht. 
 of  righteoufmfs  for  his  names  f ike,  by  thofe  paths 
 are  the  green  ^afttres   meant,   arid  the  Jlitt  waters 
 that  he  fpeaks  of.  And  thus  we  may  be  rtfof/d,  if 
 we  are  of  his  flock,  are  we  hd  in  the  paths  of  mh^t 
 o'ufnefs  ?  Do  we  delight  our  fclves  in  him,  and  his 
 
 PPP2  ways? 
 
(  4*4  ) 
 
 ways  ?  Arc  they  the  proper  rdrcfhment  of  our  Souls  t 
 tX>  we  find  bis  word  iweet  unto  our  Tafte^  Are  we 
 taken  with  the  green  paftures  in  it,  and  the  Criftall 
 Streams  of  Coniolations  that  glide  through  it.  Can 
 We  dilccrn  his  voyce,  and  does  ic  draw  our  hearts, 
 fo  that  We  follow  it  ?  'job.    10.  &c. 
 
 'I he  Shepherd,  and  BiJIiop  3  Ic  was  the  ftile  of  Kings 
 to  be  called  Shepherds-*  and  ic  is   the  dignity  ot  the 
 Minifters  of  the  Gofpel  to  have  both  theie  names; 
 I3ut  this   great  Shepherd,  and  Bifhop?  is  pecukaily 
 worthy  ot   thefe  Names,  as  fupeme  he  alone  Uni- 
 verfili  Shepherd  and  Bifhop   and  none  but  an  An- 
 tichtift,  that  makes  himfcif  a$  Chnft,  rhat  kills  and 
 deilfoys  the  flock,  will  aflumc  this  Title  that  belongs 
 only  co  the  Lord,  the  great  owner  of  his  Flock>he  him? 
 felt  is  their  great  Shepherd  and  Bifhop3  All  Shepherds 
 and  Bifhops  that  are  trucly  futh  have  their  fundi  ion 
 and  place  from    him,  hold  o\  him,  and   follow  his 
 Rules,  and  example  in  their  mfpidlion  of  the  flock  > 
 ir.wcre  the  happinefs  of  Kingdomes  if  Magiftrarcs 
 and  Kings  would  fee  him,  his  love,  and  mtnknefs, 
 and  equity  before  their  eyes  in  their   government. 
 And  all  rhofe  that  are  properly  his  Bifhops,  are   e- 
 ipecially  oblig'd  to  fludy  chili  pattern,  to  warm  their 
 affedrions  to  the  flock,  and  tender  care  of  their  fal* 
 vation   by  looking  on  this   Arch-bifhop  and  Arch- 
 ill pherd,   as  our   Apoftle  calls  him,  and   in    their 
 rricafure,  to  follq.v  his  fooHteps,  fpendin^  their  life, 
 and  ftrength  in  ieeking  the  good  of  his  fheep,  confi- 
 derin°  that    they  are    fuborduiately   Shepherds  of 
 Souls/ that  is  ift  Spin  n*l  things  fo  communicable. 
 
 The  Lord  je-fus  is  fupremely  and  Angularly  fuch,. 
 they  Under  htm  Shepherds  of  Souls :  {tecaufe  their 
 
 diligence 
 
diligence  concernes  the  Soul,  which  excludes  aot 
 the  body  in  Spiritual  refpedts,  as  it  is  capable  of 
 things  Spiritual,  and  Eternal,  by  its  Union  with  the 
 Sou}*  But  Chrift  is  Soyeraign  Shepherd  of  Souls 
 aboye  all,  and  fingular*  in  that  he  not  only  teaches 
 them  the  Do6lrinc  of  Salvation,  but  purchas'd  Sal- 
 vation for  them,  and  reaches  the  Soul  powerfully, 
 which  Minifters  by  their  own  power  cannot  do,  he 
 layes  hold  on  it,  and  reduces,  and  leads  it,  and 
 caufes  it  to  walk  in  his  wayes.  In  this  fenfe  it  a- 
 grecs  ;to  him  alone  as  Supreme  in  the  incoipmu* 
 nicable  fenfe. 
 
 And  from  m§  Conduct,  and  Power,  and  Love, 
 flowes  all  the  comfort  of  his  flock,  considering  their 
 own  folly,  and  weaknefs.  This  alone  gives  then)  con- 
 fidence, that  his  hand  guides  them,  and  they  believe 
 his  ftrcngch  far  furpalTing  that  of  the  roaring  Lyon, 
 Jph*  10,*  28,  29,  30.  His  wifdomin  (mowing  their: 
 particular  eftate,  and  their  weaknefs,  and  hi$  tender 
 love  pitying  thcm>  and  applying  himfelf  to  ir.  Ci- 
 ther Shepherds,  even  faithfull  ones,  may  miftake 
 thcm5  and  not  know  the  way  of  leading  them  in  fome -, 
 particulars,  and  may  befometimes  wanting  in  thar,: 
 tender  atfl&ion  that  they  ow,  and  if  they  have  char, 
 yet  are  not  able  to  bear  ihem  |.ip,  and  fupporc  them 
 powerfully  :  But  this  Shepherd,  is  perfect  in  all 
 thefe.  If*.  40,  ii.  The  young  and  weak  Chrifti- 
 an,  or  the  Elder  at  weak  times,  when  they  are  big 
 and  heavy  wich  fome  inward  exercife  of  mind,  which 
 fhall  bring  forth  advantage  and  peace  afterwards  to 
 them  :  Them  he  leads  gently,  and  ufes  them  wich 
 Tendcmefs  that  their  weaknefs  requires. 
 
 And 
 
(4*0 
 
 And  generally  he  provides  for  his  Flock,  and  heals 
 them  when  they  are  any  way  hurt,  and  wafhes  and 
 makes  them  fruitful  b  So  that  they  are  as  tine  Flock 
 ufed  in  the  comparifon  C<mt.  4,  2.  They  arc  ccmelyy 
 tut  their  fiepherd  much  more*  Fortnofipecork  Cuflas 
 forwoftor.  They  are  given  him  in  the  Fathers  pur- 
 pose and  choice3  and  fo  they  chat  return  even  while 
 they  wander,  are  Sheep  in  fome  other  fenfe  than 
 the  reft  that  perifh.  They  arc  in  the  fecret  love 
 of  election  of  thrifts  Sheep  fold,  tho'  not  actually, 
 yet  brought  inco  iu  but  when  his  time  cotrus 
 wherefoever  they  wander,  and  how  fair  off  fo- 
 cver,  even  thofe  that  have  ftrayed  moft3  yet  he 
 reduces  them,  and  re  Joyces  Heaven  with  their  re- 
 turn, and  leads  them  till  he  bring  them  to  par- 
 take of  the  joy  that  is  there.  ThatY  the  end  of 
 their  way  wherein  he  guides  them.  Joh.  10.  27, 
 28,  Thej  hear  pij  voice  and  follow  me,  and  it  fhall 
 not  repent  them  to  do  fo  ;  to  follow  him  is  to 
 follow  life,  he  is  the  life,  And  he  is  in  that  Glory 
 which  we  defire.  And  where  would  we  be,  if  not 
 there  where  he  is.  Who  at  his  parting  from  the 
 world  faid,  where  J  aw  there  they  fhall  be  alfo,  To 
 this  happy  Meeting  and  Heavenly  abode  God  of 
 his  Infinite  mercy  bring  us  Through  Jejus  chrifi 
 our  Lord.     Amen. 
 
 FINIS 
 
Err&ta. 
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