LIGHT FROM HEAVEN, Discovering The FOUNTAIN OPENED. The ANGEL'S ACCLAMATIONS. The CHURCH'S RICHES. The RICH POVERTY. In four Treatises. BY The late Learned and Reverend Divine, RICH. SIBS, Doctor in Divinity, Master of Katherine Hall in Cambridge, and sometimes Preacher at GRAYS-INN. Published according to the Authors own appointment, subscribed with his hand; to prevent imperfect Copies. AMOS 3.7. Surely the Lord God will do nothing, but he revealeth his secrets to his servants the Prophets. LONDON, Printed by E. Purslow for N. Bourne, at the Royal Exchange, and R. Harford, at the gilt Bible in Queen's head Alley in Pater-Noster-Row. 1638. TO THE RIGHT HONOURABLE, ROBERT, Earl of WARWICK: And to the Right Honourable, the Lady SUS ANNA, Countess of WARWICK; His pious CONSORT. Right Honourable, THERE are two things common to man, whose nature is capable of Honour: one is an appetite of Honour; the other a mistaking himself about the matter or way of Honour: Ambition stirs up the one, and Ignorance causeth the other; that swells, this poisons the heart of man. The first Humour did so far transport some Ancients, that they placed very Felicity in Honour, and made strange and unnatural Adventures for the same. The second, as an Evil, made them to make that to be Honour, which is not; and deny that to be Honour, which is Honour indeed. It is no Honour, to be wicked; nor yet a way to Honour, with God, or good men: and yet some men do glory in their shame, accounting Besenesse itself to be their Honour. It is the highest Honour (and indeed, nothing so truly ennobleth) to be truly gracious, and godly; and yet, with multitudes of men, Religion and Godliness are thought stains and blemishes of Honour, ignobling Greatness itself, which they shun, as the greatest shame. The Scriptures make Godliness the formal and intrinsical Cause, and Root of Honour: Nay, it is and was the opinion of the most moderate Philosophers, That Virtue is the proper Basis of Honour; and that it doth belong to Virtue, as a Debt; and so much as virtuous, so much honourable: and though it did not make, yet it did dress a Moral happiness. The Honour of being virtuous, is great to all; most, unto Personages whose blood runs Noble, and Places are eminent: the World eyeth such most, and are willing to see, if they will shine; and ready to commend, if they will be forward. When great ones are but in the common way of honouring God, which is merely formal, and verbal; this is pleasing, and many times winning name and fame unto themselves: But, when they are found upon the special way of honouring God, which is radical, and vital, the heart being inwardly affected with the love and purpose, and the life full of the courses and discourses of Godliness; this makes Nobility itself glorious, and eminently to shine: And certain it is, that such shall have from God the Honour of secret Acceptation, special Protection, external Publication, and of eternal Glorification; they being all Heirs under Blessing. This honour, in all eminency, I wish unto your Honours, by how much the more God hath already advanced and enlarged your Names and Families, not only in many outward, but also in many choice and spiritual respects For your further help herein, I make myself bold to present you with certain Sermons, heretofore preached by D. Sibbs; a man whose pi●ty and parts made him Honourable, living and dead. For me to commend the Author unto your Honours, were to make the World to judge him either a stranger unto you, or a man that had not ingratiated himself with you, whilst he lived near unto you: I well knew, that he had an Honourable opinion of you both, and of yours; and that maketh me not blush, to pass these his own Labours under your Noble Patron●ges: I know his wo●kes do and will sufficiently praise him; and You that knew and loved him so well, shall (in vouchsafing to read over these ensuing Sermons) find his Spirit in them, and in a manner, hear him (although dead) yet speaking unto you. Look upon the Work with acceptance, for the Father's sake; and let the World know, that he was a man so deservedly respected of you, that his learned Labours shall profit you; and you by them, may be quickened in all the passages of your life, to Honour that God who hath so much Honoured you: which is the hearty desire of Your Honours to be commanded, JOHN SEDEWICK. TO THE READER. THe highest Points of Christian Religion, and such as are most above the Reach of Humane Wisdom, are those that lie below, in the foundation; and therefore are they called the Mysteries of the Kingdom of Heaven, Mat. 13.11. and the deep things of God, 1 Cor. 2.10. And the knowledge of these things, is termed an ascending into Heaven, john 3.13. a knowledge of such things as eye hath not seen, nor ear heard, nor would ever have entered into the heart of man, had they not been revealed to us by him that came down from Heaven, even the son of man that is in Heaven. That blessed Apostle S. Paul, that was rapt up into the third Heaven, did yet chiefly desire to study and teach these Principles of the Doctrine of Christ: I determined not to know any thing among you, save jesus Christ, and him crucified, 1 Cor. 2.2. Yea and after all his study and teaching, was not ashamed to confess of himself, that he was not yet perfect in the knowledge of Christ, nor had attained so much as might be attained, but was still therefore looking upward, and pressing forward to that which was before, Phil. 3.12, 13. And indeed, what David acknowledged, concerning his searching the Scriptures in general; that though he had proceeded further in the discovery of Divine Truths, than those that went before him, Psal. 119.99. I have more understanding than all my Teachers, for thy Testimonies are my meditation; yet he was still to seek of that which might be known, Vers. 96. I have seen an end of all perfection, but thy Commandment is exceeding broad. (Even as those great Discoverers of the Newfound Lands in America, at their return were wont to confess, that there was still a Plus-ultra, more might be descried then was yet seen;) that may we say concerning those glorious things revealed unto us in the Gospel concerning Christ: Proceed we as far as we can, in the study of them; that, we know, will be nothing, to that which is still to be learned: for the Riches of Christ, Ephes' 3.8. herein discovered, are indeed unsearchable. It is disparagement therefore at all, either to those that are the chief Masters of the Assemblies, Eccles. 12.11. to teach, or those that are of the highest Form in Christ's School, to learn, yea, Heb. 5.12. and that again and again, the first Principles of the Oracles of God. Sure I am, however others puffed up with an opinion of their own worth, may be otherwise minded, the Reverend and learned Author of these ensuing Tr●atises was of this judgement; who, though he were a wise Master-builder, yet, according to the grace that was given unto him, (which was indeed like that of Elisha, in regard of the other Prophets, 2 King. 2.9. the elder Brother's Privilege, a double portion) he was still taking all occasions to lay well the foundation, and that in one of the most eminent Auditories for Learning and Piety that are in the Kingdom. They that were his constant Hearers, know this well; they that were not, may see it by these his Sermons now published, (reduced, as was deemed most fit, into four several Treatises) wherein, as the season required, he still took the opportunity of instructing his Hearers in this great Mystery of our Religion, The Incarnation of the Son of God; one of the chief Fundamentals of our Faith, one of the chief of those Wonders in the Mercy-Seat, which the Cherubins gaze at, which the Angels desire to pry into, 1 Pet. 1.12. And indeed, by reason he spoke at several times, and by occasion of so many several Texts of Scripture concerning this subject, there is scarce any one of those incomparable benefits which accrue to us thereby, nor any of those holy impressions which the meditation hereof ought to work in our hearts, which is not in some place or other sweetly unfolded. In the first Treatise, the Mystery itself is indeed chiefly opened, and is therefore called, The Fountain unsealed: the rest, as in so many strea●es, convey to us that Water of Life which issueth from thence; teaching us how to improve the knowledge hereof to the glory of God, and the spiritual enriching of our own souls. The noted Humility of the Author I now the less wonder at, finding how often his thoughts dwelled on the Humiliation of Christ. If we that now read them, be not changed into the same image from glory to glory, it will be our own fault. This take from me, the Treatises following are published by Copies of his Sermons which himself approved and appointed, and that by subscribing his own hand, purposely to prevent imperfect Copies. Embrace them therefore as truly his; and the Lord so raise up thy heart in the careful perusal hereof, that thy profiting may be seen of all. Thine in the Lord Jesus, A. JACKSON. Lond. Woodstreet, April 18. 1638. THE CONTENTS OF THESE ENSVING TREATISES. THE SUM OF THE first TREATISE. Godliness, what. page 4 The Gospel a Mystery, why. 10 Religion, why persecuted. 14 How to carry ourselves in Religion. 15 To bless God for Mysteries. 19 Not to set on them with humane parts. 20 Mysteries of Religion above reason. 22 Not to despair of learning Religion. 23 Not to slight Divine Truths. 24 Godliness a great Mystery, why. 34 How to be affected with it. 38 To endeavour to learn it. 42 Godliness a Mystery, without controversy. ibid. Men live not worthy these Mysteries. 45 What Truth to account Catholic. 47 Of God manifest in the flesh. 50 Christ justified in the Spirit. 70 Christ seen of Angels. 93 Christ preached to the Gentiles. 114 Christ believed on in the World. 137 Christ received up in glory. 164 THE SUM OF THE second TREATISE. ANgels an Host, why. 205 Of glorifying God. 216 The greatness of the glory of Redemption. 222 How to know whether we glorify God. 232 Hindrance of God's glory. 238 How to come to glorify God. 243 Whence peace comes. 252 Peace wrought by Christ, why. 258. How to know our peace with God. 262 How to maintain Peace with God. 269 Motives to stir up to this peace. 273 Gods good will, the ground of all good. 282 Why God loves us in Christ 286 How to know God's love to us. 288 THE SUM OF THE third TREATISE. CHrist was rich. 5 Christ God, why 9 Christ became poor. 10 Particulars of Christ's poverty. 13 Christ's poverty our riches. 16 What riches we have by Christ. 18. Why we are enriched by Christ's poverty. 22 Riches by Christ, what. 26 Abasement of out ward riches 35 How to i● prove the riches of Christ. 41 How to know we are in God's favour. 53 Grace may be known. 55 Example of Christ should move us to good works. 62 How to profit by Christ's example. 63 Motive to follow Christ's example. 66 Manner of doing good. 70 THE SUM OF THE fourth TREATISE. THEre is difference of people. 83 God will have some in the worst times, why. ibid. Comfort that God will have a Church, when we are gone. 85 Gods children but few. 86 God hath a special care of those few. 88 Gods Church and children afflicted in the world, and why. 94 Outward poverty a help to poverty of spirit. 98 Providence serviceable to predestination. 105 Spiritual poverty, what it is not. 106 What it is. 107 Degrees of this poverty. ibid. Before conversion. 108 After conversion. 113 Signs of spiritual poverty. 120 How to come to spiritual poverty. 128 God trusted, as he is known. 134 Evidences of trust in God. 137 How to come to trust in God. 148 FINIS. THE FOUNTAIN OPENED: OR, THE MYSTERY OF GODLINESS REVEALED. BY The late learned & reverend Divine RICH. SIBS, Doctor in Divinity, Master of Katherine Hall in Cambridge, and sometimes Preacher at GRAYS-INN. JOEL 3.18. And a Fountain shall come forth of the House of the Lord, and shall water the valley of Shittim. EPHES. 3.3. He hath made known the Mystery unto me, which in other ages was not made known unto the sons of men. LONDON, Printed by E. Purslow for N. Bourne, at the Royal Exchange, and R. Harford, at the gilt Bible in Queenes-head Alley, in Pater-noster-Row. 1638. THE FOUNTAIN OPENED. OR, The Mystery of Godliness REVEALED. 1 TIMOTHY 3.16. And without Controversy, Great is the Mystery of Godliness. God manifest in the flesh. justified in the Spirit. Seen of Angels. Preached unto the Gentiles. Relieved on in the World. Received up to Glory. THERE are two things that God values more than all the World beside; the Church, and the Truth: the Church, that is the Pillar and ground of Truth, as it is in the former Verse; the Truth of Religion, that is the Seed of the Church. The scope of the words. Now the blessed Apostle S. Paul being to furnish his Scholar Timothy to the Ministerial Office, he doth it from two grounds especially; from the dignity of the Church, which he was to instruct and converse in, and from the excellency of the Mysteries of the Gospel, that excellent Soule-saving Truth: hereupon he doth seriously exhort Timothy to take heed how he conversed in the Church of God, in teaching the Truth of God. The Church of God, it is the House of God, a company of people that God cares for more than for all mankind beside; for whom the World stands, for whom all things are; It is the Church of the living God, the Pillar and ground of Truth. And for the Truth of God, that must be taught in this Church, that is so excellent a thing, that we see the blessed Apostle here useth great words, high styles, lofty expressions concerning it. As the matter is high, and great, so the holy Apostle hath expressions suitable; a full heart breeds full expressions. As no man went beyond S. Paul, in the deep conceit of his own unworthiness, and of his state by nature; so there was no man reached higher in large and rich thoughts, and expressions of the excellency of Christ, and the good things we have by him: as we see here; setting forth the excellency of the Ministerial Calling, being to deal with God's Truth towards God's people, he sets forth Evangelicall Truth gloriously here; Without controversy, great is the Mystery of God●linesse; God manifest in the flesh, etc. The words divided. In these words then there is, a Preface; and then, a particular explication; there is the Fountain, or Spring, and the streams issuing from it; the Root, and the Branches; there is (as it were) a Porch to this great House. Great Buildings have fair entrances; so this glorious description of the Mysteries of the Gospel, it hath a fair Porch, and entry to it: Without controversy, great is the Mystery of Godliness. Then the Fabric itself is parceled out in six particulars: God manifest in the flesh. justified in the Spirit. Seen of Angels. Preached unto the Gentiles. Believed on in the World. Received up to Glory. First, for the Preface; whereby he makes way to raise up the spirit of Timothy (and in him us) unto a reverend and holy attending to the blessed Mysteries that follow. Without controversy, great is the Mystery of Godliness. In this Preface, there is first the thing itself, Godliness. Then the description of it, it is a Mystery. And the adjunct, it is a great Mystery. And then the seal of it; it is a great Mystery without all controversy: by the confession of all, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, there are none that ever felt the power of godliness, but they have confessed it to be a great Mystery. Godliness is a Mystery, and a great Mystery; and it is so, under the seal of public confession: to observe somewhat from each of these. Godliness. Godliness, what. Godliness, is either the Principles of Christian Religion, or the inward disposition of the soul towards them, the inward holy affection of the soul; the word implieth both: for Godliness is not only the naked Principles of Religion, but likewise the Christian affection, the inward bent of the soul, suitable to Divine Principles, there must be a godly disposition, carrying us to godly Truths. That Godliness includes the Truths themselves, I need go no further than the connexion: In the last words of the former Verse, The Church is the Pillar and ground of Truth; and than it follows, Without controversy, great is the Mystery (he doth not say of Truth, but of Godliness; in stead of Truth, he saith Godliness. The same word implies the Truths themselves, and the affection and disposition of the soul toward them Truths, to show that both must always go together. Wheresoever Christian Truth is known as it should be, there is a supernatural Light; it is not only a godly Truth in itself, but it is embraced with godly affections. These blessed Truths of the Gospel, they require and breed a godly disposition; the end of them, is godliness, they frame the soul to godliness. Thus we see the Truths themselves are godliness, carrying us to God, and holiness; that I need not much stand on. But that there must be an affection answerable, and that this Truth breeds this, is a little to be considered, Why is Religion itself called Faith, and the grace in the soul also called Faith? To show that Faith, that is, the Truth revealed (as we say, the Apostles Faith) it breeds Faith, and must be apprehended by Faith: therefore one word includes both the object, the thing believed, and likewise the disposition of the soul to that object: So, here godliness is the thing itself, the Principles of Religion, and likewise the disposition of the soul, that those Truth's work, where they are entertained as they should be. Hence follows these other Truths briefly. First of all, that no Truth breeds godliness, Divine Truth only breed● goodness. and piety of life, but Divine Truths; for that is called godliness, because it breeds godliness: all the devices of men in the world cannot breed godliness; all is superstition, and not godliness, that is not bred by a Divine Truth. Again, From what reasons we must be godly. hence, in that Divine Truth is called Godliness, it shows us, if we would be godly, we must be so from reasons of Christianity: not (as I said) by framing devices of our own, as graceless foolish men do; as we see in Popery, it is full of Ceremonies, of their own devising: but if we will be godly, it must be by reasons and motives from Divine Truth; that breeds godliness. It is but a bastard godliness, a bastard Religion, that is from a good intention, without a good ground: therefore the word implies both the Tenent, the Doctrine, and the frame of Soul answerable to that Doctrine. Good Principles without an impression of it on the soul, is nothing, it 〈◊〉 but help us to be damned; and godliness, without a frame of doctrine, is nothing but superstition: godliness in doctrine, frames the soul to godliness in conversation. There are many, that out of a natural superstition (which is always accompanied with a poisonful malicious disposition against the Truth of God) they will have devices of their own; and those they will force, with all their power: but if we will be godly, it must be from reasons fetched from Divine Truth. True Christian, who. Again, hence we may fetch a rule, of discerning when we are godly, what makes a true Christian? When he nakedly believes the grounds of Divine Truth, the Articles of the Faith, when he can patter them over, doth that make a true Christian? No; but when these Truth's breed, and work godliness: for, Religion is a Truth according to godliness, not according to speculation only, and notion: Wheresoever these fundamental Truths are embraced, there is godliness with them; a man cannot embrace Religion in truth, but he must be godly. A man knows no more of Christ, and divine things, than he values, and esteems, and affects, and brings the whole inward man into a frame, to be like the things; if these things work not godliness, a man hath but a humane knowledge of divine things; if they carry not the Soul to trust in God, to hope in God, to fear God, to embrace him, to obey him; that man is not yet a true Christian: for Christianity is not a naked knowledge of the Truth, but Godliness. Religious Evangelicall Truth, Divine Truth, Wisdom. is Wisdom; and Wisdom is a knowledge of things directing to practise: A man is a wise man, when he knows so as to practise, what he knows: the Gospel is a Divine Wisdom, teaching practice as well as knowledge; it works godliness, or else a man hath but a humane knowledge of divine things. Therefore, he that is godly, he believes aright, and practiseth aright: he that believes ill, can never live well; for he hath no foundation, he makes an Idol of some conceit he hath, besides the Word: and he that lives ill, though he believe well, shall be damned too. Therefore a Christian hath godly Principles out of the Gospel, and a godly carriage suitable to those Principles. And indeed, there is a force in the Principles of Godliness (from God's love in Christ) to stir up to godliness: the Soul that apprehends God's Truth aright, cannot but be godly. Can a man know God's love in Christ incarnate, and Christ's suffering for us, and his sitting at the right hand of God for us, the infinite love of God in Christ, and not be carried in affection back to God again, in love, and joy, and true affiance, and whatsoever makes up the respect of godliness? It cannot be. Therefore, it is not a cold naked apprehension, but a spiritual knowledge, when the Soul is stirred up to a suitable disposition, and carriage, that makes godliness. Now this godliness is A Mystery. Mystery, what. What is a Mystery? The word signifies a hidden thing; it comes of Muin, which is to shut or stop the mouth from divulging. As they had their Mysteries among the Heathen, in their Temples, which they must not discover: therefore there was an Image before the Temple with his finger before his mouth, showing that they must be silent in the discovery of hidden Mysteries. Indeed, the Mysteries of the Heathens were so shameful, that they did well to forbid the discovery of them; but I speak only to unfold the nature of the word, which is to shut or keep secret. 1 That, that was secret. A Mystery is a secret, not only for the present; but that it was a secret, though it be now revealed: for the Gospel is now discovered: It is called a Mystery, not so much that it is secret, but that it was so, before it was revealed. 2 That the reason of it is hid. In the second place, that is called a Mystery in the Scripture, which howsoever it be clear for the manifestation of it, yet the reasons of it are hid: As the conversion of the Gentiles; that there should be such a thing; why God should be so merciful to them; it is called a Mystery. So the calling of the jews, it is called a Mystery, though the thing be revealed; yet, that God should be so wondrous merciful to them; that is a Mystery. When there is any great reason, that we cannot search into the depth of the thing, though the thing is self be disoovered, that is a Mystery; as the conversion both of jews and Gentiles. In the third place, 3 That is conveyed by outward things. a Mystery in Scripture is taken for that that is a Truth hid, and is conveyed by some outward thing. Marriage is a Mystery, because it conveys the hidden spiritual Marriage between Christ and his Church. The Sacraments are Mysteries; Ephes. 5. because in the one, under Bread and Wine, there is conveyed to us the benefits of Christ's body broken, and his blood shed; and in the other, under Water, a visible outward thing, there is signified the blood of Christ. In a word (to cut off that which is not pertinent) Mystery in Scripture is either the general body of Religion, Christian Religion a Mystery. or the particular branches of it: The general body of Religion is called a Mystery, in this place; the whole Christian Religion is nothing but a continued Mystery, a continuation of Mysteries, a chayning together of Mystery upon Mystery. And then the particular branches are called Mysteries, Branches of Religion, Mysteries. as I said before: The conversion of the jews, and likewise of the Gentiles, before it was accomplished, it was a Mystery; so the union between Christ and the Church, is a great Mystery, Ephes. 5. Ephes. 5. Mark. 4. but the whole Gospel is here meant as Christ saith, Mark 4. The Mysteries of the Kingdom of God; that is, the description of the Gospel. What is the Gospel? The Mystery of God's Kingdom, of Christ's Kingdom; a Mystery, discovering how Christ reigns in his Church; and a Mystery, of bringing us to that heavenly Kingdom. The Gospel a Mystery. So then, the whole Evangelicall Truth is a Mystery, For these Reasons. 1 Because it was hidden. First of all, because it was hid, and concealed from all men, till God brought it out of his own bosom: first, to Adam in Paradise, after the fall, and still more clearly afterwards to the jews; and in Christ's time, more fully to jews and Gentiles. It was hid in the breast of God; it was not a thing framed by Angels, or men. After man was fallen to that cursed state, this Plot, of saving man by Christ, came not into the head of any creature; to satisfy justice, by infinite mercy; to send Christ to die, that justice might be no loser; it could come from no other breast but Gods, it must be a Divine heavenly Wisdom. Therefore it was a Plot devised by the blessed Trinity, the Father, Son, and Holy-Ghost; it was hid in the secret Closet of God's breast, Christ brought it out of the bosom of his Father; No man hath seen God at any time; Christ the only begotten Son, in the bosom of the Father, he discovers the Father, and his meaning to mankind. Who ever could have thought of such a depth of mercy unto fallen man, when God promised the blessed Seed, Gen. 3. Gen. 3. if God himself had not discovered it? Therefore, this reconciling of justice and mercy, it is a Mystery of heavenly wisdom, that the creature could never think of; as it is excellently set down, 1 Cor. 2. 1 Cor. 2. through the whole Chapter. Again, it is a Mystery; because when it was revealed, it was revealed but to few: 2 Revealed to few. it was revealed at the first but to the jews; God is known in jewry, etc. it was wrapped in ceremonies, and types, and in general promises, to them; it was quite hid from most part of the world. Again, 3 Hid from carnal men. when Christ came, and it was discovered to the Gentiles; yet it is a Mystery even in the Church, to carnal men, that hear the Gospel, and yet do not understand it, that have the veil over their hearts; it is hid to them that perish, though it be never so open of itself to those that believe. In the fourth place, 4 It is revealed but in part. it is a Mystery; because though we see some part and parcel of it, yet we see not the whole Gospel; we see not all, nor wholly; We see but in part, and know but in part: so it is a Mystery, in regard of the full accomplishment. Yea, 5 In regard of what we shall know. and in the next place it is a Mystery, in regard of what we do not now, but shall hereafter know. How do we know Divine Truths now? In the Mirror of the Word, and Sacraments, we know not Christ by sight; that manner of knowledge is reserved for Heaven: so, here we know as it were in a kind of Mystery; we see divine things wrapped up in the Mirror of the Word, and the Mysteries of the Sacraments: Indeed, this comparatively to the jewish Church, is to see the face of God in Christ; a clear sight: but compared to that we shall have, it is to see in a Glass, or Mirror; if we look back, it is a clear sight; if we look forward, it is a sight as it were in a Mystery: even that little that we do know, we do not know it, as we shall know it in Heaven. Question. But is the Doctrine of the Gospel itself only a Mystery? Answer. No: All the Graces are Mysteries, every Grace. Every Grace a Mystery. Let a man once know it, and he shall find, that there is a Mystery in Faith; that the earthly soul of man should be carried above itself, Faith. to believe supernatural Truths, and to depend upon that he sees not; to sway the life, by reasons spiritual: That the heart of man should believe, that a man in trouble should carry himself quietly and patiently, from supernatural supports and grounds, it is a Mystery: That a man should be as a Rock, in the midst of a storm, to stand unmoveable, it is a Mystery: That the carriage of the soul should be turned universally, another way; that the judgement and affections should be turned backward, Reformation. as it were; that he that was proud before, should now be humble; that he that was ambitious before, should now despise the vain World; that he that was given to his lusts and vanities before, should now, on the contrary, be serious, and heavenly minded: here is a Mystery indeed, when all is turned backward. Therefore we see how Nicodemus (as wise as he was) it was a Riddle to him, when our blessed Saviour spoke to him of the Newbirth, that a man should be wholly changed, and new-molded; that a man should be the same, and not the same; the same man for soul and body, yet not the same, in regard of a supernatural life and being put into him, carrying him another way, leading him in another manner, by other rules and respects, as much different from other men, as a man differs from a beast. A strange Mystery, that raiseth a man above other men, as much as another man is above other creatures. For a man to be content with his condition, in all changes, and varieties; when he is cast and tossed up and down in the world, to have a mind unmoveable, it is a Mystery: Therefore S. Paul saith, Philip 4. I have entered into Religion (as it were) I have consecrated myself, the word is wondrous significant; I have learned this Mystery, to be content. It is a Mystery, for a man to be tossed up and down, and yet to have a contented mind; I can want, and I can abound, I can do all through Christ, that strengtheneth me: Why? I have consecrate myself to Christ, and Religion, and from them I have learned this point, to be content. Therefore in the Text here (as we shall see afterwards) not only Divine Truths are a Mystery, Great is the Mystery of Godliness; but he insists in particular Graces; Preached to the Gentiles, Believed on in the World: these are Mysteries. In Christ, All in Christ Mysteries. all is Mysteries; two natures, God and man, in one person; mortal, and immortal; greatness, and baseness; infiniteness, and finiteness, in one person. The Church mystical. The Church itself is a mystical thing: For under baseness, under the scorn of the world, what is hid? Simile. A glorious people. The state of the Church in this world, it is like a Tree that is weatherbeaten, the leaves and fruit are gone, but there is life in the root. So, what is the Church? A company of men that are in the world, without glory, without comeliness and beauty; yet notwithstanding they have life in the root, a hidden life: Our life is hid with Christ, in God, Coloss. 3. Coloss. 3. The Church hath a life, but it is a hidden mystical life, a life under death; they seem to die to the world, but they are alive: This is excellently and rhetorically followed by S. Paul; As dying, and yet we live; as poor, yet making many rich. A strange kind of people; poor, and rich; living, and dying; glorious, and base; yet this is the state of the Church here in this world: they are an excellent people, but they are veiled under infirmities of their own, and the disgraces and persecutions of the world. So, we see both the Doctrine itself, and the Graces, and the Head of the Church, and the Church itself, are nothing but Mysteries. Use. 1. Is it so, that Religion is a Mystery? Then first of all, Religion, why persecuted. do not wonder that it is not known in the world; and that it is not only not known, but persecuted, and hated. Alas, it is a hidden thing, men know not the excellency of it. Simile. As great men's sons in a foreign Country, they find not entertainment answerable to their worth, but as they are apprehended to be by strangers: so these Divine Truths they find little acceptance in the world, because they are mysteries; not only Mysteries in the Tenent, but in the practice; therefore the practice finds such opposition in the world: Father forgive them, saith our blessed Saviour, they know not what they do. The world knows not what they do, when they hate and persecute Religion, and religious persons. The Church is a mystical thing, and Religion is a Mystery, it is hid from them. Shall we be moved with the disgraceful speeches of carnal men? They speak they know not what; the thing they speak against, is a Mystery: Therefore, what should we regard the speeches of the world, or follow the example of the world, in embracing Religion? Religion is a Mystery: Let the world be never so great, it is not the knowledge of great men, or of rich men, it is the knowledge of godly men, it is a Mystery of Godliness: Shall we follow the example of the world in Religion, when it is a Mystery, and a Mystery of Godliness, that only godly men know, and embrace? Look not therefore to the greatness of place, or parts, etc. it is a Mystery. Again, Use 2. if it be a Mystery, than it should teach us to carry ourselves suitable to it. How to carry ourselves in Religion. Nature taught even the Heathens to carry themselves reverently in their Mysteries; procul este profani: away, be gone all profane. Let us carry ourselves therefore reverently toward the Truth of God, towards all Truths, though they be never so contrary to our reason; they are Mysteries altogether above Nature: There are some seeds of the Law in Nature, but there are no seeds in Nature of the Gospel; therefore we should come to it with a great deal of reverence. S. Paul teacheth us an excellent Lesson, Rom. 11. Rom. 11. When he entered into a depth that he could not fathom, doth he cavil at it? No: Oh, the depth! Oh, the depth! So in all the Truths of God, when we cannot comprehend them, let us with silence reverence them, and say with him, Oh, the depth! Divine things are Mysteries, the Sacraments are Mysteries; let us carry ourselves towards them with reverence. What is the reason, that there is one word in the Greek, and in other Languages, to signify both common, and profane? Because those that come with common affections, and common carriage, At the Sacrament. to holy things, they profane them; because, as the things are great, so they require a suitable carriage, not a common carriage. We profane the Sacrament, if we take the Bread and Wine as a common Feast: as S. Paul saith; You discern not the Lord's Body. We profane Mysteries, when we discern not. Beasts and beastlike men discern not the relation of things; that these outward elements have reference to great matters, to the Body and blood of Christ: they do not discern them from common Bread and Wine, though they be used to raise up our souls to the Bread of Life. In hearing the Word. So likewise, when we come to the Word of God, and look not to our feet, but come to the Church, as if we went to a Play, or some common place, without prayer, without preparation; when we come with common affections, this is to come profanely. Here we come to Mysteries, to high things, to great matters: Therefore, when we come to converse with God, we must not come with common affections; we must carry ourselves holily, in holy business, or else we offer to God strange fire: God was in this place, saith jacob, and I was not aware of it. So when we come to hear the Word, when we go to pray, when we receive the Sacrament, God is her●, and Mysteries are here, and we are not aware of it. It is a shame for us, not to labour to bring suitable dispositions. It is a matter of that consequent, life or death depends upon it. You know what S. Paul saith, 1 Cor. 11. 1 Cor. 11. For this very cause, some are sick and some weak, and some sleep, some die: Why? For coming with common affection, for not discerning the Lords Body, for not examining ourselves, for not having answerable dispositions to the greatness of the Mysteries we go about. Let us not think it enough to come to the Sacrament, and then to let the reins lose to all kind of vanity; the very Heathens would be ashamed of that. It is the bane and blemish of Religion, and such a thing, for which we may fear, that God will give whole Christendom a purge (I mean) for our excess. There is a lawful use of Feasting, Application to the Feast of Christ's Nativity. and comely Recreations; but to come with unjustifiable Vanities (that are not fit at any time) when we should honour God for the greatest Gift that ever was, for the Incarnation of his Son; to be more profanely disposed then, and to give ourselves to more loose courses then at other times; how can it but provoke the Justice of God, especially it being common? Amongst other things, we may justly look for the Vengeance of God for this, not only upon this or that place, for it is the fault of Christendom. Shall we carry ourselves thus profanely at these times, when we should walk in a holy disposition? Is this the way to be thankful to God? Let us labour to entertain and embrace these Mysteries of the Gospel as we should, with a suitable carriage to them: for the Gospel will no longer tarry, than it hath suitable love and affections to the greatness of the thing. The Gospel may leave us we know not how soon, and go to people that are as barbarous as we were, before the Gospel came to us. The Romans thought, they had Victory tied to them; but we have not these Mysteries of the Gospel tied to us. If we labour not for an answerable carriage; as God hath removed the Gospel from the Eastern Churches of Asia, that are under the tyranny of the Turks now, so he may, and we know not how soon, take away these blessed and glorious Mysteries. Let us reverence these Mysteries, and bless God for them, and labour to express our thankfulness in our lives and conversations, that God may delight to continue with us, and continue his blessed Truth among us. Do but conceive in your own selves, what equity is it, that Truths should be obtruded to men that care not for them? That live under the mysteries of the Gospel, with as much liberty to the flesh, as if they had never heard of it▪ that their lives are not better than Pagans, perhaps worse: When these things grow general, will God continue these Mysteries to us, when there is such a disproportion of affection, and carriage? Judge of these things. God should deal justly with us, if he should leave us to the darkness of Gentilism, and Popery, and confusion, and carry the Gospel further West still, to a people that never heard of it where it should have better entertainment than it hath had of us. I beseech you let us labour to carry ourselves answerable to this blessed and great Mystery, if we would have it continued longer among us. Again, Use 3. are these things Mysteries, great Mysteries? Let us bless God, To bless God for these Mysteries. that hath revealed them to us; for the glorious Gospel. Oh, how doth S. Paul, in every Epistle, stir up people to be thankful, for revealing these Mysteries? What cause have the Gentiles, that were in the shadow of death before, to be thankful to God? What kind of Nation were we in julius Caesar's time? As barbarous as the West Indians; the Cannibals were as good as we. We that were so before; not only to be civilised by the Gospel, but to have the means of salvation discovered; what cause have we to be enlarged to thankfulness? And shall we show our thankfulness, in provoking his Majesty? There is nothing in the world that is a ground of that thankfulness, as the glorious Gospel, that brings such glorious things as it doth. Men are thankful to men, for teaching and discovering the Mysteries of their Trades; and shall God discover the great Mysteries of the Gospel of Christ, and shall not we be thankful? Are there not thousands that sit in darkness? The Romish Church, is it not under the Mystery of Iniquity? And that we should have the glorious Mysteries of the Gospel revealed to us; that the Veil should be taken off, and we should see the face of God in Christ; what a matter of thankfulness is it to all gracious hearts, that ever felt comfort by it? Use 4. Again, it is a Mystery: Therefore it should teach us likewise, Not to set on Mysteries with humane parts. not to set upon the knowledge of it with any wits or parts of our own; to think to search into it merely by strength of wit, and study of Books, and all humane helps that can be: it is a Mystery, and it must be unveiled by God himself, by his Spirit. If we set upon this Mystery only with wits and parts of our own, than what our wits cannot pierce into, we will judge it not to be true; as if our wits were the measure of Divine Truth; so much as we conceive, is true; and so much as we cannot conceive, is not true. What a pride is this in flesh, in worms of the Earth, that will make their own apprehensions, and conceits of things, the measure of Divine Truth, as Heretics heretofore have done? It was the fault of the Schoolmen in later times; they would come with their Logic only, and strong wits, and such Learning as those dark times afforded, to speak of Grace, of the Gospel of justification; they spoke of it, and distinguished in a mere metaphysical and carnal manner: therefore they brought only humane Learning; they were furnished with Plato, and other natural Learning; and with these, they thought to break through all the Mysteries in Religion. We must not struggle with the difficulties of Religion, with natural parts. It is a Mystery: now therefore it must have a double veil took off, a veil from the thing, and the veil from our eyes. It is a Mystery, in regard of the things themselves, and in regard of us. It is not sufficient, that the things be lightsome that are now revealed by the Gospel, but there must be that taken from our hearts, that hinders our sight. The Sun is a most glorious creature, Simile. the most visible object of the world; what is that to a blind man, that hath scales on his eyes? So Divine Truth is glorious, it is Light in itself, but there are scales on the eyes of the soul, there is a film that must be taken off: there is a veil over the heart, as S. Paul saith of the jews; therefore they could not see the scope of Moses, directing all to Christ: naturally, there is a veil over men's hearts; and that is the reason, that though they have never so many parts, and the things be light in themselves, yet they cannot see: Therefore, I say, the veil must be taken both from the things, and from our hearts, that Light being shed into lightsome hearts, both may close together. Use 5. Again, being a Mystery, it cannot be raised out of the Principles of Nature, Mystery of Religion abo●● Reason. it cannot be raised from Reasons. Question. But hath Reason no use then in the Gospel? Answer. Yes; sanctified Reason hath, to draw sanctified conclusions from sanctified Principles; What use Reason hath in Religion. thus fa●re Reason is of use in these Mysteries, to show, that they are not opposite to Reason; they are above Reason, but they are not contrary to it; even as the light of the Sun it is above the light of a Candle, Simile. but it is not contrary to it. The same thing may be both the object of Faith, and of Reason. The immortality of the soul, it is a matter of Faith; and it is well proved by the Heathen, by the light of Reason. And it is a delightful thing to the soul, in things that Reason can conceive of, to have a double Light; for the more Light, the more comfort; to have both the Light of Nature, and the Light of Grace, and of God's Spirit. Reason must s●oupe to Faith. That which Reason should do here, is to stoop to Faith in things that are altogether above Reason; as to conceive Christ in the Womb of a Virgin, the joining of two Natures in one, the Trinity of Persons in one Divine Nature, and such like: Here it is the greatest reason, to yield reason to Faith; Faith is the reason of Reason, in these things; and the greatest reason is, to yield to God, that hath revealed them. Is not here the greatest reason in the world, to believe him that is Truth itself? He hath said it; therefore Reason itself saith, it is the greatest reason to yield to God, who is Truth itself: therefore Faith stands with the greatest reason that can be: For things have a greater being in God's Word, then in themselves, and Faith is above Reason; therefore it is the reason of reasons, to believe when we have things revealed in the Word: that is one use of Reason in Mysteries, to stop the mouths of gainsayers by Reason, to show that it is no unreasonable thing to believe. Again, Use. 6. seeing it is a Mystery, let no man despair: It is not the pregnancy of the Scholar here, Not to despair of learning Religion. that carries it away; it is the excellency of the Teacher: if God's Spirit be the Teacher, it is no matter how dull the Scholar is, it is a Mystery. Pride in great parts, is a greater hindrance, than simplicity in meaner parts: Therefore Christ, in Mat. 11. Matt. 11. he glorifies God, that he had revealed these things to the simple, and concealed them from the proud. Let no man despair; for the Statutes of God give understanding to the simple, Psal. 19 as the Psalmist saith. God is such an excellent mighty Teacher, that where he finds no wit, he can cause wit: He hath a privilege above other Teachers, he doth not only teach the thing, but he gives wit and understanding. It is a Mystery: therefore as none should be so proud, as to think to break thorough it with wit and parts, so let none despair; considering, that God can raise shallow and weak wits to apprehend this great Mystery. Use. 7. It is a Mystery: therefore take heed of slighting of Divine Truths. To take heed of slighting Divine Truths. The empty shallow heads of the world make great matters of trifles, and stand amazed at baubles, and vanities, and think it a grace, to slight divine things. this great Mystery of godliness they despise; that which the Angels themselves stand in wonderment at, and are students in, that the wits of the world they slight, and despise, or dally withal, as if it were a matter not worth reckoning: but I leave such to reformation, or to God's just judgement, that hath given them up to such extremity of madness, and folly. Let us labour to set a high price on the Mysteries of godliness. Question. How shall we come to know this Mystery as we should, How to know this Mystery. and to carry ourselves answerable? Answer. We must desire God to open our eyes; that as the Light hath shined, 1 By Prayer. Tit. 2. as the Apostle faith, Tit. 2. the Grace of God hath shined; as there is a lightsomeness in the Mysteries, so there may be in our eye. There is a double Light required to all things in nature, the lightsomness in the Medium, and in the sight; so here, though the Mysteries be now revealed by Preaching, and Books, and other helps; yet to see this Mystery, and make a right use of it, there is required a spiritual Light, to join with this outward Light. And hence comes a necessity of depending upon God's Spirit, Necessity o● depending on God's Spirit. in conversing in this Mystery. There must be an using of all helps, and means, or else we tempt God; we must read, and hear, and above all, we must pray: as you see David, in Psal. 119. Psal. 119. Open mine eyes, Lord, that I may see wonders in thy Law. There are wonders in thy Law, but my eyes must be opened, to see them. He had sight before, but he desires still a further and clearer sight; and as the poor man in the Gospel, that cried after Christ, when he was asked, What wouldst thou have? Lord, that mine eyes might be opened. So should every one of us (considering it is such a ravishing Mystery) cry after God, and Christ; Lord, that my eyes might be opened, that I may see wonders in thy Law; that I may see the wonders in thy Gospel, the unsearchable riches of Christ. Therefore it is that S. Paul, in Ephes. 1. Ephes. 1. and Ephes. 3. Ephes. 3. he prays for the Spirit of revelation, that God would vouchsafe that Spirit to take away the veil of ignorance and unbelief from our souls, that we may see, and as it is, Ephes. 3. that we may comprehend the height, and breadth, and length, and depth, and all the dimensions of God's love in Christ. This must be done by the Spirit of God: for as S. Paul divinely reasons, in 1 Cor. 2. 1 Cor. 2. Who knows the things of God, but the Spirit of God? Therefore we must plow with God's Heifer; if we would know the things of the Spirit, we must have the same Spirit. Now the Spirit doth not only teach the Truths of the Gospel, The Spirit teacheth to apply Truths. but the application of those Truths, that they are ours; this Truth of the Gospel is mine, the Sacrament seals it to me. The preaching of the Word takes away the veil from the things, and the Spirit takes away the veil from our souls. It is the office of the Spirit to take the veil off the heart, and to lighten our understandings, and likewise to be a Spirit of application to us in particular. It is to ●o purpose to know that these things are Mysteries, unless they be for us, and for our good, that we know Christ is ours, and that God is reconciled to us: Therefore, saith the Apostle, he hath given us the Spirit, to know the things that are given us of God, in particular. So the Spirit doth not only bring a blessed Light to the Scriptures, and show us the meaning in general; but it is a Spirit of application, to bring home those gracious promises to every one in particular, to tell us the things that are given us of God; not only the things that are given to the Church, but to us in particular: For the Spirit of God will tell us what is in the breast of God, his secret good will to the Church; he loves the Church, and he loves thee, saith the Spirit▪ therefore he is called an earnest, and a seal in our hearts; because he discovers not only the Truth at large, but he discovers the truth of God's affection, in all the privileges of the Gospel, that they belong to us. What a blessed discovery is this; that not only reveals Divine Truths to us, but reveals them so to us, that we have our share and interest in them? Therefore, whensoever we take the Book of God into our hands, Necessity of Prayer. when we come to hear the Word, beg of God the Spirit; My House (saith God) shall be called the House of Prayer: not only the House of Hearing of Divine Truths, but the House of Prayer. In the use of means, we must look up to God, and Christ: it is impudency and presumption, to come to these things, without lifting up our souls to God: Therefore there is so little profit under these glorious Mysteries, because there is so little prayer, & lifting up the heart to God. We should go to Christ, that opens, and no man shuts; and shuts, and no man opens: he hath the Key of David; go to him therefore, that he would both open the Mysteries, and open our hearts, that they may close with them. In Revel. 5. Revel. 5. Saint john wept, when the Book with seven Seals could not be opened; he wept, that the Prophecy was so obscure, that it could not be understood: but then Christ takes the Book, and opens it. So when we cannot understand divine Mysteries, let us groan and sigh to Christ; he can open the Book with seven Seals, and he lays open all the Mysteries, as far forth as it concerns us to know. God's children grieve when things are not discovered to them. There is a contrary disposition in God's people to carnal Papists: Difference in men's dispositions to God's Mysteries. they vex, that Mysteries should be discovered; God's people grieve, that they are not discovered enough: they make a perverse use of this; divine Truths are Mysteries, therefore they may not be published to people: nay divine truths are Mysteries, therefore they must be unfolded. Hence comes the necessity of the Ministry: for, if the Gospel be a Mystery, that is, a hidden kind of knowledge, than there must be some to reveal it. God hath therefore established an Office in the Church, with which he joins his own sacred Spirit, that both Ordinance and Spirit joining together, the veil may be taken off; How can they understand, without a Teacher? And, To us is committed the dispensation, to preach the unsearchable riches of Christ, saith S. Paul. Therefore there is this Ordinance, to unfold these depths, as much as may serve for us. Profane people, they think they know enough, they need not be taught; as if this were a shallow Mystery, or none at all. It argues a profane and naughty heart, not to attend upon all sanctified means; all is little enough: And sometimes God will not grant his Spirit in one means, because he will make us go to another, and from that ●o another, and run thorough all. He denies his Spirit of purpose in hearing, because he will have us to read; and denies it in that, because he will have us confer, and practise the Communion of Saints; and all little enough, to apprehend this glorious excellent Mystery. A man may know a profane heart therefore, by despising the improovement of any means of knowledge. It is a Mystery; therefore God's people desire to have it taught. 2 Humility. Again, if we would understand these Mysteries, let us labour for humble spirits; for the Spirit works that disposition in the first place: Psal. 25. The humble God will teach, Psal. 25. the humble, that will depend upon his teaching. Now, this kind of humility here required, it is a denial of our own wits, though they be never so capacious, for the things of the world▪ We must be content to become fools, that we may be wise; we must deny our own understandings, and be content to have no more understanding in Divine things, than we can carry out of God's Book, than we can be taught by God's Word, and Ordinances: This humility we must bring, if we will understand this Mystery. And bring withal, 3 Purpose to know, and obey. a serious desire to know; with a purpose to be moulded to what we know, to be delivered to the obedience of what we know; for then God will discover it to us: Wisdom is easy to him that will: Together with prayer, and humility, let us but bring a purpose and desire to be taught, and we shall find divine wisdom easy to him that will. None ever miscarry in the Church, but those that have false hearts; they have not humble and sincere hearts, willing to be taught: For if they have that, than God, that hath given this sincerity, and will; this resolution, that they will use the means, and they will be taught, he will suit it with Teachers: God usually suits men with Teachers, fit for their dispositions. Let a man have a naughty heart, and he shall find flatterers to build him up in all violent and naughty courses; God, in judgement, will give him Teachers, that shall suit his disposition. But if he be a Child of God, and have a sincere heart, to know the Truth, he shall meet with some that shall be as sincere again, to tell him the Truth. Therefore we should less pity men, when we see them run into errors; God sees that they have naughty dispositions, (Indeed, if they be silly souls, God will have mercy on them, if they be sincere, though they be in error) but if we see men that may know the Truth, and yet run into errors; know, that such a man hath a poisonous heart, a malicious bent of heart against the Truth, or else God would not give him up to such and such things, as he is carried with, there is much in that man's disposition, that is carried away with false Teachers; I mean, where Light is discovered: But where God gives a willing mind, there he opens his meaning; Wisdom is easy to him that will understand. And take heed of passion, and prejudice; of carnal affections, 4 To avoid passion, and prejudice. that stir up passion; for they will make the soul that it cannot see Mysteries that are plain in themselves: As we are strong in any passion, so we judge; and the heart, when it is given up to passion, it transforms the Truth to it own self, Simile. as it were. Even as where there is a suffusion of the eye, as in the Jaundis, or the like, it apprehends Colours like itself; so when the taste is vitiated, it tastes things not as they are in themselves, but as itself is; so the corrupt heart transforms this sacred Mystery to it own self, and oft times forceth Scripture to defend its own sin, and the corrupt state it is in: it will believe what it list; what it loves, it will force itself to believe (although it be contrary to divine Mysteries) when the heart is deeply engaged in any passion or affection. Let us labour therefore to come with purged hearts (it is the exhortation of the Apostles james and Peter) to receive these Mysteries; they will lodge only in clean hearts: Let us labour to see God and Christ with a clear eye, free from passion, and covetousness, and vainglory. We see a notable example of this, in the Scribes: When they were not led with passion, and covetousness, and envy against Christ, how right they could judge of the Gospel, & the unfolding of the Prophecies to the Wisemen; they could tell aright, that he should be borne in Bethlehem: but when Christ came among them, & opposed their lazy proud kind of life, that kept people in awe with their vain Ceremonies, etc. then they sinned against the Holy-Ghost, and against their own light, and maliced Christ, and brought him to his end. So it is with men, when their minds be clear; before they be overcast with passion, and strong affections to the world, they judge clearly of divine things: but when those passions prevail with them, they are opposite to that Truth that before they saw, (in God's just judgement,) such is the antipathy & emulation of the heart against this sacred Mystery: The heart of itself is an unfit Vessel for these holy Mysteries; let us desire God, to purge and to cleanse them. It is said of the pharisees in the Gospel, that when Christ spoke great matters, they scoffed at him: But what saith the Text? Luke 16. Luke 16. They were covetous. Let a covetous proud man come to hear the Word, he cares not to hear these Mysteries; his heart is so engaged to the world, he scorns and laughs at all. And men are unsettled; sometimes they will grant Truths, sometimes they will not, as their passions lead them. As we see in them towards S. Paul, Act. 23. Act. 23. before he discovered himself to be a Pharise; This man is not worthy to live: but when he discovered himself to be on their side; I am a Pharise, and the son of a Pharise: oh, how finely do they mince the matter; Perhaps an Angel hath revealed it to him, etc. He was an honest man then. So men either judge, or not judge, as their passions and affections carry them. Therefore it is of great consequence, to come with clean hearts and minds to the Mysteries of God. Mystery of iniquity. There is beside this Mystery, a Mystery of iniquity, that S. Paul speaks of, 2 Thess. 2. There is the Mystery of Antichrist, as well as the Mystery of Christ. Question. And why is that called a Mystery? Answer. Because there is mischief, and error, and wickedness conveyed under seeming Truth, Popery a mystery, why. and goodness, and virtue; even as in this, Grace and Goodness is conveyed to the world under a show of baseness and meanness. Rev. 7. Therefore in Rev. 7. it is said, the Beast hath Mystery in her forehead. Indeed there is the Mystery of iniquity in Popery; it was literally performed in julius the second: for in his Papal Crone there was written, Mysterium, etc. till at last it was blotted out, ●●lius second. and in stead thereof was written, julius Secundus Papa: They began to smell, it might be found out. This is recorded by those that saw it. It is a Mystery indeed, but a Mystery of iniquity. But more particularly, How a Mystery of iniquity? Question. Because under the Name of Christ, Answer. and of Christian Religion, How it is a Mystery of iniquity. he is Antichrist, opposite to Christ: He is both opposite, the word signifieth Antichrist; and aemalus, one that would be like Christ, a Vice Christ. He is such an opposite, as yet he would be his Vicar. Under colour of Religion, he overthrows all Religion; and while he would be Head of the Catholic Church, he is the Head of the Catholic Apostasy. These God will have in the Church together; Why God suffers the Mystery of iniquity. the Mystery of Godliness, and Ungodliness; of Christ, and Antichrist: Why? That the one may be a foil to the other. And how shall men magnify, and relish, and highly esteem this Mystery I speak of, except they look by way of opposition to the Mystery of Antichrist, and see how contrary those courses are? Alas, the reason why they so oppose, as they do, the Gospel, and the purity of it, is, because they are contrary Mysteries; that must be maintained by ignorance: the Gospel, that is a Mystery, that must be revealed, and God hath ordained that it should be revealed more & more. Therefore those that would second Popery, that are friends of that, they are enemies to the Gospel, & to the publishers of it; they cannot carry their conveyance handsomely. All Popish spirits are enemies to the Mystery of Godliness; because where this is, it blows upon the Mystery of iniquity; as indeed the overthrowing of error, is the discovering of it: for none would willingly be cozened. Popery must be discovered with the breath of Christ; that is, with a Mystery, which is too sharp a breath for his Mystery to feel: therefore blame them not, that they are so bitter opposites to the publishing of divine Truths; the one Mystery consumes the other. As Moses Rod devoured all the other Rods, so Truth eats up all opposite errors whatsoever. See but in experience; wheresoever Truth is planted, (the Gospel, and Ordinances, and Religion of God) how Satan falls down like Lightning, and Antichrist falls. But this by the way, to give a lustre to the other: There are many other Mysteries, besides the Mystery of iniquity in Popery; every Trade hath its Mystery, and there are Mysteries and secrets of State: But this is the Mystery of all Mysteries, that we should give ourselves most of all to understand; Godliness a great Mystery therefore it is said to be a Great Mystery. 1 In regard of the original. That is the adjunct; It is a Great Mystery. And here I might be endless: for it is not only great, as a Mystery; that is, there is much of it concealed. but it is a great and excellent Mystery, if we regard whence it came; from the Bosom of God, from the Wisdom of God: If we regard all that had any hand in it; God the Father, Son, and Holy-Ghost; the Angels, attending upon the Church; the Apostles, the Penmen; Preachers, and Ministers, the publishers of it; it is a great Mystery. If we regard the end of it: 2 The end. to bring together God and man; man that was fallen, to bring him back again to God; to bring him from the depth of misery, to the height of all happiness; a great Mystery in this respect. Again, 3 The manner of publishing. it is great, for the manifold wisdom that God discovered in the publishing of it, by certain degrees: first, in Types; then after, he came to Truths: first in Promises; and then, performances: First, the jews were the Church of God; and then comes in the Gentiles: a sweet, manifold, and deep wisdom; it was a great Mystery, in the manner of conveying of it from time to time, from the beginning of the world. Again, 4 The work of it. it is a great Mystery, for that it works: for it is such a Mystery, as is not only a discovery of secrets, but it transforms those that know it, and believe it. We are transformed by it, to the likeness of Christ; of whom it is a Mystery, to be as he is, full of grace: It hath a transforming changing power; it gives spiritual sight to the blind, and spiritual ears to the deaf, and spiritual life to the dead: whatsoever Christ did in the days of his flesh to the outward man, that he doth by his Spirit to the inward man; even by the publication of this Mystery, wonders are wrought by it daily. 5 The parts of it. If we consider any part of it; Christ, or his Church, or any thing, it is a Mystery, and a great Mystery; it must needs be great, that the very Angels desire to pry into. 6 Those that knew it not. If we regard those that could not pry into it; as it is 1 Cor. 2. that the wise men of the world understood nothing of it: 1 Cor. 2. Where is the Philosopher, etc. There are no parts in the world that could ever enter into this, it is above the sharpest wit; the deepest judgement, the reachingest head, they are all nothing here; it is a great Mystery: it is a depth above all depths of natural parts whatsoever; it is a wondrous depth, it hath all dimensions, the depth and height of the love of God in Christ, and the unsearchable riches of Christ, saith the Apostle Paul. 7 Because it makes us great. Again, it is a great Mystery; because it makes us great, it makes Times great, and the persons great, that live in those times. What made john Baptist greater than all the Prophets, and others in those times? Because he saw Christ come in the flesh. What made those after john Baptist greater than he? They saw Christ ascend gloriously; that, john Baptist did not. So persons and Times are more or less glorious, as they have greater or less manifestation of this Mystery. Great is that Mystery itself, What makes Times and persons great. that makes all things great; that makes Times and persons great. What made the Times of Christ so great? Happy are the eyes that see that that your eyes see, and the ears that hear that that your ears hear. Why? Because the Messias was come. What made the second Temple greater than the first? The first, which was Salomon's Temple, was more magnificent than the other. Oh, it was because Christ came in the time of the second Temple, and taught there. So it is the manifestation of Christ's Truth, that makes Times and places glorious. Will he not make the soul glorious then, where he is? Certainly he doth. What makes these Time's glorious? (but that we have unthankful dark hearts, or else we would acknowledge they are blessed times that all of us have in, under the Gospel; what makes them so glorious?) the glorious Gospel, that shines in these Times, out of Egyptian darkness of Popery: Little thankful are we for it▪ and that threateneth a remoovall of the Gospel: for being great things, and dis-esteemed, and undervalved, (men living under the Gospel as bad as under Paganism) will God continue these great things among us, to be thus vilified, and dis-esteemed? Let us take heed therefore, To prise Religion. that we set a higher price on Religion; it is a Mystery, and a Great Mystery, therefore it must have great esteem; it brings great comfort, and great privileges. It is the Word of the Kingdom, it is a glorious Gospel; not only because it promiseth Glory, but it makes the soul glorious, more excellent than other persons. Let us raise a greater esteem in our hearts of this excellent Truth; it is a great Mystery. Again, 8 Comparatively great. it is a great Mystery▪ oif compared to all other Mysteries. Creation was a great Mystery; for all things to be made out of nothing; order, out of confusion; for God to make man a glorious creature, of the dust of the earth, it was a great matter: but what is this in comparison, for God to be made man? It was a great and wondrous thing, for Israel to be delivered out of Egypt and Babylon: but what are those, to the deliverance out of Hell, and damnation, by the Gospel? What are the Mysteries of Nature, the Miracles of Nature, the Loadstone, etc. to these supernatural Mysteries? There are Mysteries in the providence of God, in governing the World; Mysteries of Satan, Mysteries of iniquity, that deceive the World: the wise men of the World all wonder at the Beast; a Great Mystery: but what are all Mysteries, either of Nature, or Hell, to this Great Mystery? I might be endless in the point. Use 1. First of all, learn hence from blessed S. Paul, how to be affected, How to be affected with this great Mystery. when we speak and think of the glorious Truth of God; that we should work upon our hearts, to have large thoughts & large expressions of it. S. Paul thought it not sufficient, to call it a Mystery, but a Great Mystery: he doth not only call it Riches, but unsearchable Riches. So when he speaks of the fruits of the Gospel, what strange words the Scripture hath? Peace of Conscience, that passeth understanding; and, ●oy unspeakable and glorious▪ We are brought out of Darkness into marvellous Light: As if all things were full of wonder in the Gospel; both the thing, and the fruits of it. Surely, all that have the same spirit, and have their eyes open, to see in any measure these excellent Mysteries, they are in some measure so disposed, as the blessed Apostle was; that is, they have full hearts; and answerable to that, they have full expressions: out of the riches and treasure of the ●eart, the mouth will speak. How to have large apprehensions of this Mystery. Therefore let us be ashamed of the deadness, and dulness, and narrowness of our hearts, when we are to conceive or speak of these things, and labour to have full expressi●ons of them. And that we may the better do this, 1 To see the depth of our corruption. let us labour to have as deep conceits in our understandings, as we can of that Mystery of sinfulness that is in us, and that Mystery of misery. It is not to be conceived, the cursed state we are in by nature; It is not to be conceived, what a depth of corruption is in this heart of ours, and how it issues out in sinful thoughts, and speeches, and actions every day: Indeed there is a height, and breadth, and depth of corruption in man's heart, & there is a height, and breadth, and depth of the misery of man: for as it is said of this blessed estate, neither eye hath seen, nor ear hath heard, nor hath entered into the heart of man, to conceive the things that God hath prepared for those that love him; so indeed, neither eye hath seen, nor ear hath heard, nor hath entered into the heart of man, to conceive the misery that men are in by nature; only there are some flashes of conscience, to give a little taste in this World, of that Misery that men, in the state of Nature, fall into, when they go hence. Therefore, the more clear knowledge we have of the Mystery of corruption; how prone our hearts are to deceive us, and of the great misery we are in by nature: the more we shall wonder at the boundless and bottomless goodness of God, in the Mystery of our salvation; the one will sharpen the appetite of the other. And indeed, we ought to have views of these two every day, to look to the state we are brought out of, if we believe. If we be not yet in the state of grace, consider but what we are; how little there is between us, and eternal destruction; that we are ready to drop into Hell irrecoverably: and withal, consider again the infinite love of God in Jesus. These be things fit, to take up our thoughts. 2 Meditation of this great mystery. Again, if we would have large and sensible thoughts and apprehensions of these things, such as the blessed Apostle; let us set some time apart to meditate of these things, till the heart be warmed: let us labour to fasten our thoughts, as much as we can, on them every day; to consider the excelle●cie of this Mystery of Religion in itself, and the fruit of it in this world, and in the world to come; it is a good employment: for from thence, we shall wonder at nothing in the world beside. What is the reason, that men are taken up with admiration of petty Mysteries, of poor things? Because their thoughts were never raised up to higher considerations. A wise man will wonder at nothing, How to ●●●se to wonder at worldly things. because he knows greater things than those objects presented to him; he hath seen greater matters than those; so it is with a wise Christian: Do you think he will stand wondering at great and rich men, at great Places and Honours, and such things? (indeed, he knows how to give that respect that is due) alas, he hath had greater matters in the eye of his soul, and hath what is great in this world, to him, to whom the world itself is not great. What is great in this world to him, to whom Christ is great; to whom, Heaven and the Mysteries of Religion are great? All things else are little to him, to whom these things are great. Christ took up his Disciples, when they said; Oh, Master, what kind of stones are here? Here are goodly stones and buildings indeed. Oh, saith Christ, Are these the things you wonder at? I tell you, that not one stone shall be left upon another. So it is the nature of shallow men, to wonder at the things of this world, to be taken with empty vain things: Are these the things we wonder at? If we would wonder, let us come to Religion; there we have him, Esay 9.6. whose Name is wonderful: Christ's Name is wonderful, because all is wonderful in Christ. He is wonderful in his Person, in his Offices, in the managing of them; to bring us to life, by death; to glory, by shame▪ He is wonderful in his government of his Church; to govern by afflictions; by conforming us to himself, to bring us to glory; to perfect his work, in abasement; to bring it low, that he may raise it after. There are wonders every way in Christ; not only in himself, but in all his courses: There is Peace that passeth understanding; joy unspeakable, and glorious: Religion will teach us, what to admire at. We see those that are under Antichrist, under the Mystery of iniquity, Rev. 7. it is said Rev. 7. They wonder at the Beast. Oh, what a goodly order they have among them, one under another? What a wise fabric it is? What a linking together of things? All is wonderful. Indeed, it is fit for them to wonder at, that have not seen these wondrous Mysteries of the Gospel; but those that have spiritual eyesalve, to enlighten the eye of their souls, to see these blessed Mysteries, how great they are, they will be far from wondering at any earthly thing, much less at the Mystery of Antichrist. It is a great Mystery: therefore, Use 2. Let us bring great endeavours to learn it, and great respect towards it, Love, and endeavour to learn it. and great love to God for it: Let every thing in us be answerable to this great Mystery, which is a great Mystery Without Controversy. The mystery of Godliness without controversy. It is so under the Broad Seal of public Confession, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the general signifies: by the confession of all, it is great; it is a confessed truth, that the Mystery of Godliness is great. As if the Apostle had said: I need not give you greater comfirmation; It is without question, or controversy, a great Mystery. Object. What is more opposed, than the Mystery of Godliness? We must therefore take S. Paul's meaning in a right sense; Answer. It is therefore a great Mystery, Religion a Mystery, because opposed. because it is controverted by so many great wits: were it altogether obvious, and open, they would never controvert it. The Gospel without controversy. Upon these two reasons, it is without controversy. First, 1 In it sel●e. in itself, it is not to be doubted of; it is a great grounded Truth, as lightsome and clear, as if the Gospel were written with a Sunbeam, as one saith: There is nothing clearer, and more out of controversy, then sacred Evangelicall Truths. And as they are clear and lightsome in themselves, 2 To God's children. so they are apprehended of all God's people; however it be controverted by others, yet they are not considerable: All that are the children of the Church, that have their eyes open, they confess it to be so, and wonder at it, as a Great Mystery; they without all doubt, and controversy, embrace it. Things are not so clear in the Gospel, that all that are sinful, and rebellious, may see whether they will or no: For than it were no great matter to have Faith, it were no great matter to be a Christian; and then men could not be rebellious, because things would be so clear. Things are not so clear in the Gospel, that they take away all rebellion; and that it is not a grace, to see that they are clear; to those that are disposed, and have sanctified souls, they are without controversy; and things are said to be in Scripture, as they are to those that are holily disposed. The immortality of the soul, it is clear by reason, from Nature: yet notwithstanding, ill disposed souls will not be convinced of the soul's immortality, but live and dye like Atheists, in that particular. The reason is clear, but it is not clear, to a lumpish ill-disposed perverse soul. Therefore, God doth carry the manifestation of Evangelicall Truths especially, that they may be clear to those whose eyes are open, and not to others; not because they are not clear to them, if their eyes were open; but because they oppose them, and raise up rebellion, and stubborness of heart against them. It is an undeniable argument, to prove the Scripture to be the Word of God, to a well-disposed soul; but come to another, and he will never leave cavilling. Yet a man may say, without controversy it is the Word of God, because it is so to a sanctified soul; other persons are not considerable in divine things: Therefore the Apostle speaks of them, as they are to God's people, without controversy. Hence than we may know, who is a true Christian; he that brings a firm assent to Evangelicall Truths, that they are Great without controversy. Question. But is there no staggering, is there no formido contrarij, is there no fear that it may be otherwise? Answer. Yes: but in Faith, as far as it is Faith, there is no doubting, Whence staggering comes. no contrariety; for staggering, and wavering, is contrary to the nature of Faith, and believing: but because there are two contrary Principles always in a believer, therefore there is doubting in a believer, and wavering. Therefore we are exhorted to grow more and more; and the end of the Ministry, is not only to lay the foundation of a believer at the first, but to build them up, that they be not carried away with every vain Doctrine. It is a Truth, confessed to be true: for Divine Truths are conveyed in an History, in the History of the Gospel; and what ground have we to call them in question, Thucydides. more than the story of Thucydides, Livy. or the story of Livy, or such like? we take them, because they are the Histories of such Times: so the Mystery of the Gospel is without controversy, because it is a Mystery in a History. In this respect, a man is more unreasonable, that denies it, than he that denies▪ Livies Book to be Livies, or Tacitus to be Tacitus. No man calls these into question▪ why should we question this, that is the Mystery of Godliness, set down in the History of Christ, of his Birth, his Life, and Death, etc. But not to press that further. I will only make that use of it, Use 1. that a great Scholar in his time once did upon the point; Men live as if Gospel were no Truth. a noble Earl of Mirandula: If there be no calling these things into question, if they have been confirmed by so many Miracles, (as they have been in a strict sense) why then, how is it, that men live as if they made no question of the falsehood of them▪ what kind of men are those, that live as if it were without controversy, that Christian Truths had no truth at all in them? M●n live so carelessly, and profanely, and slight and scorn these great Mysteries, as if they made no question but they are false; the lives of men show, that they believe not this; That it is out of question true: Simile. to give an instance or two. If a man were to go through a storm for some great matter, if he did believe he should have some great preferment, would he not adventure? Certainly, he would. Those therefore that will not venture any thing for this excellent Treasure, this unsearchable Treasure, for his interest in the Gospel; Simile. do they believe it? He that will not part with a penny, for the gaining of a thousand pound; doth he believe, that he shall have so much? Certainly he doth not; there is such a disproportion between that that he parts with, and that that is promised, that if he did believe it, his heart would yield and assent to it, he would redeem it with the loss of such a petty thing, much more in this case, having such an excellent Treasure propounded. Those therefore that will deny themselves no lust, that will part with nothing for Christ's sake; do they believe these things, that the Apostle saith are without controversy? Certainly, they do not: for there is a less disproportion in the things I named before, then between any earthly thing and the great good things we have discovered here in the Mysteries of Salvation. Therefore, we may see by this, There is little faith in the World. Again, Use 2. in that he saith, without controversy, or confessedly, What Truths to be accounted Catholic. Great is the Mystery of Godliness: here we may know then, what Truths are to be entertained as Catholic universal Truths; those that without question are received. Then, if the question be, which is the Catholic Truth; Popery, or our Religion: I say, not Popery, but our Religion; I prove it from hence: That which without controversy, all Churches have held from the Apostles time, (yea, and the adversaries and opposites of the Church) that is Catholic. But it hath been in all times, and in all Churches, even among the adversaries held, the positive points of our Religion; That the Scripture is the Word of God; That it is to be read; That Christ is the Mediator; That Christ hath reconciled God and man, etc. all the positive parts of our Religion have been confessed, without controversy, ever since the Apostles times, of all Writers, and are still, even among the Papists themselves; for they hold all the positive points that we do: They hold the reading of the Scripture, but not in the Mother Tongue: They hold, that the Scripture is the Word of God, but not alone, but traditions also: That Christ is Mediator, but not alone: so they add their part, but they hold the positive parts that we hold. Therefore I ground that from the Text: That which without controversy hath been held in all times, and ages of the Church, and without controversy held by ourselves and the adversaries, it is more Catholic, and general, than those things wherein they descent from us, that were neither held from the Apostles times, for they were the inventions of Popes, one after another: their fooleries, wherein they differ from us, they are late inventions, and we hold them not; they are less Catholic then that that they, and we, and all Christians hold ever since the Apostles times. But to come to a use of practice. Use. Therefore when we have the Truths of Religion discovered to us by the Ministry, Of our affections and carriage to the Gospel. or by reading, etc. when they are conveyed to our knowledge by any sanctified means; let us propound these Quaere's to our own souls: Are these things so, or no? Yes: Do I believe them to be so, or no? Yes. If I do believe them, then consider what the affection and inward disposition is; whether it be suitable to such things, and so work upon our hearts; that our knowledge may be affective knowledge, a knowledge with a taste, that sinks even to the very affections, that pierceth thorough the whole soul; that the affections may yield, as well as the understanding; and let us never cease, till there be a correspondence between the affection and the Truth. Are they true? believe them: Are they good? embrace them. Let us never rest; till our hearts embrace them, as our understanding conceives them. And let us think, there is a defect in our apprehensions, that we call them into question, if the affections embrace them not: for always, answerable to the weight and the depth of the apprehension of the Truth, is the affection stirred up, and the will stirred up to embrace it. A man knows no more in Religion, than he loves and embraceth with the affections of his soul. The affections are planted for this ●nd, Affection's why planted in man. upon the report of that which is good to them, to embrace it, to ●oyne with it: therefore let us never think our state good, till we find our hearts warmed with the goodness of divine supernatural Truths. Oh, how do I love thy law● saith David. He wonders at his own affections. Let us labour to have great affections, answerable to the things, and never leave, till we can love them, and joy and delight in them, as the greatest things; and with blessed S. Paul, account all as d●ng and dross, in comparison of them. That knowledge is only saying knowledge, that works the heart to a love, to a joy, and delight, that works the whole man to practise, and obedience; that is only spiritual knowledge. All other knowledge serves for nothing, All knowledge not saving, condemns but to minister God matter of justifying our damnation: that our damnation willbe just, that knowing these things, we do not work our hearts to love them, but we rest in the naked barren knowledge of them. It is a pitiful thing, to know things no further, and no deeper, then to minister matter of our just damnation. Now all that have not a transforming knowledge, that have not a spiritual knowledge, they are in this state. Therefore we should labour to see spiritual things, in a spiritual Light: for where spiritual Light is, there is always spiritual heat; where spiritual evidence is in the understanding, there is spiritual embracing in the affections; evidence brings quickness; supernatural light, and supernatural life, they go together. Let us labour therefore, that our apprehension of these great Mysteries may be supernatural, and spiritual; and then as the judgement apprehends them without controversy to be true, the affections will be present, to close with them. So much for the Preface, Without controversy, great is the Mystery of Godliness. Now we come to the particulars of this great Mystery, God manifest in the flesh. God manifested in the flesh. This, and the other branches that follow, they are all spoken of Christ. Indeed, the Mystery of Godliness is nothing but Christ, and that which Christ did; Christ was manifested in the flesh, justified in the Spirit, seen of Angels, preached to the Gentiles, believed on in the World, received up in Glory. So that from the general we may observe this, that Christ, the scope of the Scriptures. Christ is the scope of the Scripture. Christ is the Pearl of the Ring, Christ is the main, the Centre wherein all those Lines end: take away Christ, what remains? Therefore in the whole Scriptures, let us see that we have an eye to Christ, all is nothing but Christ. The Mystery of Religion, is, Christ manifested in the flesh, justified in the Spirit, etc. all is but Christ. Why the jews understood not the Scriptures. And that is the reason the jews understand not the Scriptures better, because they seek not Christ there. Take away Christ, take away all out of the Scriptures, they are but empty things. Therefore, when we read them, think of somewhat that may lead us to Christ, as all the Scriptures lead (one way or other) to Christ, as I might show in particular, but I only name it in general. He begins here with this, What meant by God here. God manifest in the flesh: not God taken essentially, but God taken personally; God, in the second Person, was manifested: all actions, are of persons; the second Person was incarnate. The three Persons are all God, yet they were not all incarnate, though God were incarnate, because it was a personal action of the second Person. And why in that Person? Question. Because he was the Image of God. Answer. And none but the Image of God could restore us to that Image. Second Person incarnate, why. He was the Son of God, and none but the natural Son could make us Sons. He is the Wisdom of the Father▪ to make us wise; and he is the first beloved, to make us beloved. Such reasons are given by the Schoolmen, and not disagreeable to Scripture: for indeed it is appropriate to the second Person, the great work of the Incarnation, God in the flesh. Therefore they usually compare the Incarnation of Christ to a Garment made by three Virgins, Sisters, and one of them wears it. So all the three Persons had a hand in the Garment of Christ's flesh; the Father had a work in it, and the Holy-Ghost sanctified it yet he only wore it: therefore the second Person is, God manifest in the flesh. What meant here by flesh. By flesh, here is meant humane nature; the property of humane nature, both body and soul. And by flesh also, is usually understood the infirmities and weakness of man, the miserable condition of man. So, God manifest in the flesh, that is, in our nature, and the properties of it, he put that on; and not only so, but our infirmities▪ and weakness, our miseries; and which is more, he took our flesh, when it was tainted with Treason; our base nature, after it was fallen; which was a wondrous fruit of Love. As if one should wear a man's Colours, or Livery, after he is proclaimed Traitor, it is a great grace to such a man: For Christ to wear our garment, when we were proclaimed Traitors, after we were fallen, it was a wondrous dignation. And he took not only our nature, but our flesh; he was God manifest in the fl●sh, that is, in the infirmities of our nature; he took our whole nature, a humane body, and humane soul: And he took our nature upon him, when it was at the worst; What infirmity Christ took. not in innocence, but with all the infirmities, that are natural infirmities, not personal. Therefore he came to be so, that he might be pitiful. Question. You will say, How can he be pitiful? There are many infirmities that he took not upon him, he took not upon him all infirmities. Answer. I answer, by proportion to those that he took, he knew how to be pitiful to those he took not. He is infinitely wise, he knows how to make the proportion; it is often set down in Heb. 2. and Heb. 4. as one end of his taking our nature upon him, Heb. 2. Heb. 4. that he might be a pitiful and merciful Redeemer. But some will say; Ob●ect. Indeed he took my nature, and the general infirmities, as weariness, and hunger, and the like: but I am sick, and troubled in mind and conscience. Though he felt not all particular grievances, Answer. yet notwithstanding, Christ pities our miseries, from experience. having taken our nature upon him, that he might be pitiful and merciful, according to the proportion that he felt himself, he knows how to pity us, in our sicknesses, and losses, and crosses, every way. And for the chief, the trouble of mind, alas he knew it, in that great desertion, when he cried out, My God, my God, why hast thou forsaken me? So we may comfort ourselves, that we have a merciful, and pitiful, and gracious Saviour, God in the flesh: He hath taken our flesh upon him for that purpose, that he might have experimental knowledge of our infirmities, and weaknesses; and from that, he might be the more sweet, and kind, and gentle to us. He was not sick himself; but by experience of labour, and thirst, and the like, he knew what it was to be sick, by that he felt. He knew not what it was to sin, and to be troubled for sin, because he felt it not in himself; but being our surety for sin, and feeling the wrath of God for it, he had experience to be compassionate, from this. He was weary, to pity those that are weary: he was hungry, to pity them that are hungry: he was poor, to pity those that are so: he was misused, and reproached, to pity those that are in the like condition. You can name nothing, but he can out of his own experience be merciful and pitiful unto. In that Christ took our nature, thence comes In that God, the second Person, appeared in our nature, in our weak, and tainted, disgraced nature, after the Fall; From hence comes first of all, 1 The enriching of it. the enriching of our nature with all graces in Christ, as it is in Coloss. 2. All the Treasures of Wisdom and Knowledge are in him, Coloss. 2. in our nature: in Christ, there is abundance of riches; our nature, in him, is highly enriched. 2 The ennobling of it. Hence comes again the ennobling of our nature; in that God appeared in our nature, it is much ennobled: when our nature is engrafted into a higher Stock, a mean Graff or Scions, into so glorious a Stock as Christ, it is a high dignity; that now our flesh is married to the second Person, it is a wondrous advancement of our nature, even above the Angelical: He took not the nature of Angels. It was a great exaltation to our nature, that God should take it into the unity of his Person; for the humane nature of Christ had no subsistence, but in the second Person: And this doth not any way debase the humane nature of Christ, that it had no subsistence, but in the Godhead. Peter, and james, and john, etc. had a subsistence, of their own; but Christ had no subsistence, but in the second Person: And yet I say, it did no way demean the humane nature of Christ, because it was advanced to a higher Stock, where it hath a glorious subsistence, and being. In the third place, 3 The enabling of it. hence comes the enabling of our nature to the work of salvation, that was wrought in our nature; it came from hence, God was in the flesh: From whence was the humane nature enabled to suffer? Whence was it upheld in suffering, that it did not sink under the wrath of God? God was in the flesh, God upheld our nature; so that both the riches, and dignity, and the ableness of our nature to be saving, and meritorious, all came from this, that God was in our nature. And hence comes this likewise, 4 That what Christ did in our nature, God did it. that whatsoever Christ did in our nature, God did it; for God appeared in our nature: he took not upon him the person of any man, but the nature: And therefore, our flesh and the second Person being but one person, all that was done, was done by the Person that was God (though not as God.) Therefore, when he died, God died; when he was crucified, God was crucified. If he had been two persons, he had died in one person, and the other had not died: Now, being but one person, though two natures, whatsoever was done in the nature, the person did it, according to the other nature. He could not die as God; therefore (because in love he would dye, and be a Sacrifice) he would take upon him such a nature, wherein he might be a Sacrifice. This is a great dignity, that our nature is taken into the unity of the Person of the Son of God. Therefore hence it comes, I say, that whatsoever was done in our nature, God did it. 5 Our union with Christ. Hence comes also the union between Christ and us. Whence is it, that we are sons of God? Because he was the son of man, God in our flesh. There are three unions: Three unions. the union of Natures, God to become man; the union of Grace, that we are one with Christ; and, the union of Glory▪ The first, is for the second; and the second for the third: God became man, that man might be one with God; God was manifest in the flesh, that we might be united to him: and being brought again to God the Father, we might come to a glorious union. By this, that God was manifest in the flesh, it is that he was married first to our nature, that we by union might be married to him: we had never had union with God, unless God had united our flesh to him, & in that flesh had satisfied God. All that Christ did, saith S. Peter, it was to bring us back again to God. 6 The sympathy between Christ and us Hence likewise comes the sympathy between Christ and us; for Christ is said to suffer with us: Saul, Saul, why persecutest thou me? He is said to be imprisoned in us, and we are said to ascend gloriously with him, because he took upon him our nature: so if he be honoured, we are honoured: if we be despised, he is despised: There is a mutual affection and sympathy between Christ and us. Hence likewise comes the efficacy of what Christ did; 7 The efficacy of what Christ did. that the dying of one man should be sufficient for the whole World: it was, that God was in the flesh. The Apostle may well call this, God manifest in the flesh, a Mystery, and place it in the first rank: for God to be included in the Womb of a Virgin, for happiness itself to become a Curse, for him that hath the Riches of all in him, to become poor for our sakes; for him that ever enjoyed his Father's presence, to want the beams of it for a time, that he might satisfy his Father's justice, and undergo his wrath for our sins; here is a matter of wonderment indeed. And shall we think so great a Mystery as this was for small purpose? Use 1. Christ took our flesh for great purpose. That the great God should take upon him a Piece of Earth? That he should become a poor and weak man? The immortal God to take upon him our flesh, and to dye? That he whom Heaven and Earth cannot comprehend, should be enclosed in the Womb of a Virgin? For him to be so abased, as there was never any abasement like unto Christ's, Greatness of Christ's abasement. because of the greatness of his Person? If Angels had done so, alas, they were inferior creatures, they were servants to God: but for the Son of God to take our nature, when it was so low! for so excellent a Person, to be abased so low! There was none ever suffered that, that God in our flesh suffered: For, as communion with his Father, was sweeter to him, then to all men beside; so, for him to want communion with his Father upon the Cross, when he cried, My God, my God, why hast thou forsaken me? It was the greatest abasement to him, being the most sensible of it; therefore there was no suffering, like that of Christ's. And shall we think, so great a matter was for small purpose; for little sins, or for few sins only? Oh no; it was to give a foundation to our Faith, in all extremity of temptations; Comfort against despair. to stay our Conscience, in the guilt of great and crying sins. Oh, despair not, despair not; this Great Mystery the Apostle speaks of, for the great God to become man, it was for great sins; that, where Sin hath abounded, Grace might superabound: God intended in this, to set down the accusing Conscience, to quiet and still it. God is offended, it is true; but, God manifest in the flesh, hath made reconciliation, and satisfaction: He was a Sacrifice for sin, and God will answer God. God the Son, will answer the displeasure of God the Father, because he is appointed to this Office by him: Rom. 3. He is set forth, as it is Rom. 3. to be the propitiation. Therefore in all risings of Conscience in the time of trouble, in the hour of death, let us remember this Great Mystery, God manifest in the flesh. God's purpose in this, was to triumph (as it were) over all the clamours of Conscience whatsoever; over all things that Satan object what he will, here is a shield put into the hand of Faith, to beat back all his fiery darts. God in the Covenant of Grace (which is founded in Christ, in God in our nature) doth intend to be gracious to sinners. It is a greater Mystery then that of the Creation: For, God there did good to a good man; he made Adam good, and continued him good, while he stood: but, after the fall, God intended to raise up the doubting unbelieving soul, against the greatest ills of sin and despair, All objections how answered. and against all objections for sin whatsoever, from the greatness of sin, either natural or actual. It is the glory of God in the Gospel, to glorify his mercy and goodness, in prevailing and triumphing over the greatest ills that can be. Now he is good to sinners, and to great sinners: so, that if there be Faith wrought by the Spirit of God, raising up our souls, to lay hold of this God manifest in the flesh, let us not be discouraged with any sin; our sins are but the sins of men: but God manifest in the flesh, was made a Sacrifice for our sins, and hath given a price answerable. What temptation will not vanish as a cloud before the wind, when we see God's love in sending his Son, and Christ's love in taking our nature on him, to reconcile us, by the Sacrifice of his blood? Therefore let us treasure up this comfort; it is a Spring of comfort, a Well of consolation (as the Scripture speaks,) therefore let us such com●ort out of this Breast of consolation. We may turn over things now (in the time of peace) with ease: How Satan presents God in temptation. but in the time of temptation, when the soul is touched with guilt, and Satan plies us with temptations, the soul will have no rest, but in an infinite ground of comfort. The soul is prone naturally to mis-give, and to forecast the worst, and to conceive hardly of God in the time of temptation, as an enemy; and Satan is then busy about nothing so much, as that we should have hard conceits of God, and to make us forget the main end of the great work of our Redemption: which is to undermine our unbelief by all means, by setting before the soul such grounds, as the most unbelieving heart in the world, if it did consider of, would fasten, and lay itself upon. Therefore, let us labour to cherish, at such times especially, large thoughts of the infinite goodness and mercy of God, and of the love of Christ, condescending so low, as to be manifest in the flesh for our sakes. Comfort when Conscience is awaked. It is a point of wondrous comfort, that now in CHRIST JESUS, God becoming man, we can in him break through the justice of God: For, as I said, when Conscience is awaked, there are other manner of conceits of God, then when it is sleepy, and drowsy. A sleepy Christian hath a sleight conceit of God, as if he as little thought of his sins, as he doth himself. Oh, but when Conscience is awaked, and when we are drawn from the pleasures of sin, and they from us, and Conscience hath nothing to do, but to look upon God, and upon the time to come, which is eternity; then if there be not somewhat for Conscience to oppose that is equal to the justice of God; if there be not somewhat about us, to clothe us, and arm us, to pass thorough the justice; what will become of us? Therefore it is a fruitful consideration, that God was manifest in our flesh, and that to give satisfaction to God, that so Conscience might have full satisfaction. This teacheth us what we should do, What to do, in trouble of Conscience. when we find any trouble rise in our Conscience for sins, and unworthiness. Cast ourselves upon God in our flesh; God, that became flesh for us, and died for us; let us stay ourselves there. I am unworthy, a lump of sin, there is nothing in me that is good. Oh, but I have all in Christ, he is righteousness for me, he hath abundance for me, his fullness is for me. Coloss. 2.16. Therefore you have it, Coloss. 2.16. The fullness of the Godhead dwells in him bodily. To what purpose is this fullness in him? He shows in the words following; In him we are complete. Suppose in ourselves, we be sinners, and weak; that we are as ill as sin or the Devil can make us, in the time of temptation; yet, in him we are complete▪ And, for this end, the fullness of the Godhead dwells in him bodily. Therefore, in all doubts, in regard of sin, and unworthiness, let us labour for Faith, (for Faith is a Grace, that carries us out of ourselves, and plants and fixeth us in Christ) let us consider of ourselves in him, and consider of whatsoever is in him, it is for us. It is no matter what we are ourselves; in him, we are in a glorious condition. Oppose Christ to the wrath of God. And oppose him to the wrath of God▪ and the temptations of Satan; for all will fall before this God manifest in the flesh: He is God, therefore he can subdue all; he is man, and therefore he will love us. I know whom I have believed: him that is merciful, because he is man, and he hath taken my nature; and him that can subdue all enemies, because he is God, God in the flesh: a fit bottom, and foundation for Faith to rely upon. Let us have recourse to this therefore, in all temptations whatsoever. We cannot glorify God and Christ more, then to go out of ourselves, and fix our comfort here. Whence we have communion with the Trinity. By this, we have communion with the Father, Son, and Holy-Ghost: This incarnation of Christ, it brings us into fellowship with the blessed Trinity; and it teacheth us what conceits we should have of God, ●o have loving thoughts of him. Whence is that, that we can call God, Father? From this, God manifest in the fl●sh; the second Person, to take away enmity, was manifest in the flesh. Hence it is, that I can call God, Father; that I can boldly go to God, that I can conceive of God as gracious; and lovely. And whence is it, that our persons are become lovely to God? From this, that God hath taken our nature upon him; our nature is become lovely to him, and his is sweet and fatherly to us. Satan transforms God and Christ to men. This should help us against Satan's transforming of God and Christ to us, in the time of trouble; he presents him as a terrible Judge: Indeed so he is, to sinners that will go on in sin, his wrath shall smoak against such; there is no comfort to them, in Scripture: but no repentant sinners, all is comfort; Come unto me ye that are weary, and heavy laden; and, Christ came to seek and to save that which was lost; and, he came to save sinners, as S. Paul saith. Let us conceive of God now, as lovely, as a Father; and of Christ, as a sweet Saviour, made flesh for this purpose: He is God and man, because he came to be a Mediator between God and man; a friend to both, being to deal with both. Therefore we should thus conceive of Christ; as a great and Mighty God, the Ruler of the World, as Esay describes him; Esay. 9.6. and conceive of him likewise, as a meek humble man: the one, to establish our Faith, that we be not shaken, having such a great God to rely upon; and the other, to establish our Faith in his good will, God in our flesh: God, a Name of Power; God in our flesh, implieth mercy and love, pity and compassion. Therefore, let not Satan abuse our imaginations, if we have a mind to turn to God: for, as I said, there is no comfort to them that go on in their sins; God will wound the hairy scalp of them that go on in iniquity; and, they treasure up wrath against the day of wrath: there is nothing but discomfort to such, the wrath of God abides upon them; they are in danger of damnation every minute of their lives; there is but a step between them and Hell. But for such as intend to turn to God, God meets them half way. We see the Prodigal did but entertain a purpose to come to his Father, and his Father meets him. God in our fl●sh hath made God peaceable to us: if we go to Christ, and lay hold on him for the forgiveness of our sins, God in him is become a loving, gracious, sweet Father to us. Let us frame our conceits of God, as the Scripture doth when sorrow for sin possesseth our souls, take heed of going away from God, that took our nature for this very purpose, that we may boldly go to him. Ground of boldness to God. Oh, what boldness have we now to go to God in our flesh. To think of God absolutely, without God in the flesh, he is a consuming fire, every way terrible: but to think of God in our nature▪ we may securely go to him; he is bone of our bone, and flesh of our flesh: we may securely go to God our Brother, to him that is of one nature with us, and now having our nature in Heaven. Think of God borne of a Virgin, of God lying in the Cradle, sucking the Breast, think of God going up and down teaching, and doing all good; think of God sweeting for thee, hanging on the Cross, shedding his Blood, lying in the Grave, raising himself again, and now in Heaven, sitting at the right hand of God, our Intercessor; conceive of God in this flesh of ours lovely to us, and now our nature must needs be lovely to him. The nature of God must needs be lovely to us, since he hath joined our poor beggarly flesh to the unity of the second Person. Let us thus think of God manifest in the flesh. To think of God alone, it swallows up our thoughts; but to think of God in Christ, of God manifest in the flesh, it is a comfortable consideration. To see the Sun alone in itself, Simile. in the glory and lustre of it, it is impossible, without hurting of the eye; but to see the Sun in water, as we do in an Eclipse, etc. we may do it. So we cannot conceive of God alone absolutely; but to conceive of God in our flesh, is to look upon the Sun (as it were) in the water, or upon the ground. God in himself is so glorious, that we could never see him, as he tells Moses, Exod. 33. Exod 33. None can ever see God, and live; that is, God nakedly, or absolutely. Oh, but God manifest in our flesh, we may see; and it shall be our happiness in Heaven, to see him there, to see God in our flesh face to face. We cannot too often meditate of these things; Christ's incarnation, matter of wonder. it is the life and soul of a Christian, it is the marrow of the Gospel, it is the wonder of wonders; we need not wonder at any thing, after this. It is no wonder, that our bodies shall rise again, that mortal man should become afterwards immortal, in Heaven; since the immortal God hath taken man's nature, and died in it. All the Articles of our Faith, and all Miracles yield to this grand thing, God manifest in the flesh. Believe this, and believe all other. Therefore let us often have these sweet cherishing conceits of God in our flesh, that it may strengthen, and feed, and nourish our Faith, especially in the time of temptation. Use 2 Again, from this that God was manifest in our flesh; Ground no● to defile our nature. let us take heed that we defile not this flesh of ours, this nature of ours. What? is this flesh of mine taken into unity with the second Person? Is this flesh of mine now in Heaven, sitting at the right hand of God? And, shall I defile this flesh of mine, that I profess to be a member of Christ? Shall I make it the member of an harlot? Shall I abuse it, as intemperate persons do? Let us honour our nature, which Christ hath so honoured; and let us take a holy kind of state upon us, to think ourselves too good (since God hath so advanced our nature) to aba●e it to the service of sin. Use 3. Likewise, it should teach us to stoop to any service of Christ, To stoop to serve Christ, and our brethren. or our brethren. What? did the love of God draw him into the Womb of the Virgin? Did it draw him to take my nature and flesh on him? And shall I think much to be serviceable to my poor brethren for whom God was made flesh; and not only so, but was crucified? Such thoughts will take down such proud conceits as enter into our hearts, when we are about any work of charity for the members of Christ. Shall I have base conceits of any man, whose flesh Christ hath taken? especially, when I see any goodness in him, let me abase myself to any work of charity. Grounds against pride. Take heed of pride: God himself emptied himself, and wilt thou be full of pride? He became of no reputation, and wilt thou stand upon terms of credit? He took upon him the form of a servant, and wilt thou be altogether a Lord and King in thy affections, & not serve thy brethren? Did Christ do this, that thou shouldest be a proud person? He came to expiate thy pride: Away with thy proud conceits. If thou be too proud to follow and imitate humble men, yet think not thyself too good to imitate an humble God. There is no spirit more opposite to the spirit of a Christian, than a spirit swelling and lift up, that thinks itself too good to be abased in the service of others, that carries itself loftily. A proud spirit is most opposite to the Spirit of God, that became man to expiate this pride of ours, and to work our salvation in this flesh of ours. Of all sins, let us take heed of this Diabolical Satanical sin; let us be abased for Christ, that was abased for us: and as he left his Heaven; to do us good, he left Heaven itself; so let us, if we have a conceited heaven, and happiness in ourselves, leave it, and become base and low, to do any good we can. Shall he stoop, and bend to us from Heaven to Earth, and conceal his Majesty, not to be known to be as he was; and shall not we stoop one to another, to do good, and come down from our conceited excellency? Here we have a ground likewise, Use 4. not to envy the blessed Angels their greatness; Not to envy Angels. nay, here we have that, wherein we are above the Angels themselves: for he took not upon him the nature of Angels; but he was, God manifest in our flesh. Christ married our nature to himself, out of his love, that he might marry us to himself by his Spirit; and now, by our union with Christ we be nearer him than the very Angels are. The Angels are not the Spouse of Christ; but now, by reason of his taking our nature, we are kin to Christ: he is bone of our bone, and flesh of our flesh; and we are bone of his bone, and flesh of his flesh. We are the Body, Christ is the Head. We are near to Christ, than the very Angels. No wonder then, if those blessed Spirits daily pry into this Great Mystery. Lastly, let us labour that Christ may be manifested in our particular flesh, in our persons. As he was God manifest in the flesh, in regard of that blessed Mass he took upon him; so we would every one labour, to have God manifest in our flesh. Question. How is that? Answer. We must have Christ (as it were borne in us) form in us, How Christ may be manifest in us. as the Apostle speaks. Certainly, the same Spirit that sanctified Christ, doth sanctify every member of Christ; and Christ is in some sort begotten, and conceived, and manifested in every one that is a Christian. We must labour, that Christ may be manifest in our understandings, in our affections; that he may be manifest to us, and conceived (as it were) in us, as S. Paul's phrase is, That the life of Christ may be made manifest in our mortal flesh: The life and Spirit of Christ, must be manifest in every true Christian; and their flesh must be sanctified by the same Spirit that Christ's flesh was sanctified withal. As Christ's flesh was first sanctified, and then abased, and then glorious; so the flesh of every Christian must be content to be abased, as the flesh of Christ was to serve Christ, to be conformable to Christ, in our abased fl●sh. And let us not make too much of this flesh of ours, that shall turn to rottenness ere long; it must be gracious sanctified flesh, as Christ's was, and then glorious flesh. Christ must be manifest in our flesh, as he was in his own; that when a man sees a Christian, he may see Christ manifest in him. But how shall I come to have Christ manifest in my flesh? Object. my heart is not fit to conceive Christ in; there is nothing in it, but deadness, and darkness, and dulness, and rebellion? Even as the Virgin Mary she conceived Christ, Answer. when she yielded her as●ent▪ When Christ is conceived in the heart. When the Angel spoke to her, what saith she presently? Be it as thou hast said; let it even be so: she yielded her assent to the Promise, that she should conceive a Son. So when the Promises are ●●●tered to us, of the forgiveness of sins, of salvation by Christ; as soon as ever we have a spirit of Faith to yield our assent; Let it be so, Lord, as thou hast promised: thou hast promised forgiveness of sins, Let it be so: thou hast promised favour in Christ, Let it be so. As soon as the heart is brought to yield to the gracious Promise, than Chr●st is conceived in the heart. Even as Christ was conceived in the Womb of the Virgin, when she yielded her assent to believe the Promise; so Christ is in every man's heart, to sanctify it, to rule it, to comfort it, as soon as this consent is wrought: we should labour therefore, to bring our hearts to this. So much for this. Because it is of great consequence, and the leading Mystery to all that follows, I have been somewhat the longer in unfolding these words, God manifest in the flesh. justified in the Spirit. justified in the Spirit. These words are added, to answer an objection that may rise from the former: He was God manifest in the flesh, he veiled himself, he could not have suffered else, when he took upon him to be the Mediator, he must do it in abased flesh: If Christ (being God) had not abased himself, he should never have been put to death; Satan, and his instruments, would never have meddled with him: therefore God being veiled in the flesh, Misconceits of Christ in the World. being clouded with our flesh and infirmities; thereupon, the World had a misconceit of him: He was not generally thought to be what he was indeed; he appeared to be nothing but a poor man, a debased dejected man; a persecuted, slandered, disgraced man in the World: he was thought to be a Trespasser. It is no matter what he appeared, when he was veiled with our flesh; he was justified in the Spirit, to be the true Messias; to be God, as well as man. justified. It implies two things, justified, what it is. in the phrase of Scripture: A freedom, and clearing from false conceits, and imputations; and, declared to be truly what he was; to be otherwise then he was thought to be, of the wicked World. When a man is cleared from that that is laid to his charge, he is justified; when a man is declared to be that he is, than he is said to be justified in the sense of the Scriptures: Wisdom is justified of her children; that is, cleared from the imputations that are laid upon Religion, to be mopish and ●oolish: Wisdom is justified, that is, cleared; and declared to be an excellent thing, of all her children. So Christ was justified, he was cleared, not to be as they took him; and declared himself to be as he manifested himself, a more excellent person; the Son of God, the true Messias, and Saviour of the World. In the Spirit. That is, God a Spirit. in his Godhead: that did show itself in his life & death, in his resurrection and ascension; the beams of his Godhead did sparkle out: though he were God in the flesh, yet he remained God still, & was justified to be so in the Spirit, that is, in his divine Power, which is called the Spirit, because the spirit of any thing is the quintessence & strength of it. 1 For purity. God hath the name of Spirit, from his purity, and power, and vigour. So God is a Spirit, that is, 2 Strength. God is pure, opposite to gross things, earth, and flesh; and God is powerful, and strong. The Horses of the Egyptians are flesh, and not spirit; that is, they are weak, a spirit is strong; so much spirit, so much strength. So, by the purity and strength of the Divine Nature, Christ discovered himself to be true God, as well as true man. Spirit how taken in Scripture. The word Spirit is taken in three senses especially in the Gospel. 1 For the nature of God. It is taken for the whole nature of God: God is a Spirit, saith Christ to the woman of Samaria; the very nature of God, john 4. is a Spirit; that is, active, and subtle; opposite to meanness, and weakness. 2 For the Divine Nature of Christ. Then again, Spirit is taken more particularly for the Divine Nature of Christ, as it is Rom. 1.4. Rom. 1.4. Of the Seed of David, according to the flesh, but declared mightily to be the Son of God with power, according to the spirit of sanctification, or holiness, by the resurrection from the dead. The opposition shows, that Spirit is taken there for the Divine Nature of Christ. He had spoken in the Verse before, concerning his humane nature, he was made of the Seed of David, according to the flesh; and it follows, declared to be the Son of God, according to the spirit of holiness, by the resurrection from the dead▪ and so likewise, in 1 Pet. 3.18. 1. Pet. 3.18. He was put to death in the flesh, ●ut quickened in the spirit: He was put to death in his humane nature out quickened, and raised, as he was God. 3 For the third Person in Trinity. The Spirit is taken likewise for the third Person in the Trinity, the Holy-Ghost, the holy Spirit: And indeed, whatsoever God the Father, or God the Son doth graciously to man, it is done by the Spirit: For, as the holy Spirit is in the order of the Persons, so he is in the order of working: the Father works from himself, the Son works from the Father, the holy Spirit from them both; the holy Spirit proceeds from the Father, and the Son, as a common Principle: Therefore, sometimes the Father is said to raise Christ's Body, by his Spirit; Christ is said to do things by the Spirit. Here in this place, it is especially to be understood of Christ's Divine Nature, not excluding the Holy-Ghost: For, as the Holy-Ghost, in the Incarnation, sanctified his flesh, the second Person took flesh, but the third Person sanctified it; so in the Resurrection of Christ, the second Person that raised itself up, but yet it was by the Holy-Ghost too. So, when there is mention here of Christ justified by the Spirit, that is, by his Godhead, and by the Holy-Ghost, which he always used, not as an instrument, for the Holy-Ghost is a common Principle with himself, one with himself, of equal dignity, only differing in the order of Persons: Whatsoever Christ did, he did with the Spirit; that must not be excluded. Christ was as well justified in the Spirit, as God, as manifest in our nature to be man. And this was in the time of his abasement: in the greatest extremity of abasement, there was somewhat that came from Christ, to justify him that he was the Son of God, Godhead appeared in Christ's abasement. the true Messias: there is no part of his abasement, but some beams of his Godhead did break forth in it. He was made flesh; but he took upon him the flesh of a Virgin: Could that be otherwise then by the Spirit, to be borne of a Virgin, she remaining a Virgin? When he was borne, he was laid in a Manger; indeed, there was God in the low estate of the flesh: I, but the Wisemen worshipped him, and the Star directed them; there he was justified in the Spirit. He was tossed when he was asleep in the Ship, but he commanded the Winds and the Waves: He wanted Money to pay Tribute, as he was abased; but to fetch it out of a Fish, there he was justified: the one, was an argument of his poverty, and meanness; but the other was an argument, that he was another manner of person than the World took him for; that he had all the creatures at his command. He was apprehended as a Malefactor, but he struck them all down with his word, Whom seek ye? Come to the greatest abasement of all: when he was on the Cross, he hung between two Thiefs; I, but he converted the one of them. When the Thief had so much discouragement, to see his Saviour hang on the Cross; yet he showed such power in that abasement, that the very Thief could see him to be a King, and was converted by his Spirit. He did hang upon the Cross; but at the same time there was an Eclipse, the whole World was darkened, the Earth trembled, the Rocks broke, the Centurion justified him; Doubtless, this was the Son of God. He was sold for thirty pence; but he that was sold for thirty pieces, did redeem the whole World by his blood. Nay, Christ at the lowest, did the greatest works. at the lowest degree of abasement of all, when he struggled with the wrath of God, and what beset of Devils; then he triumphed: when he was visibly overcome; then invisibly he overcame: he was an invisible Conqueror, when he was visibly subdued: For, did he not on the Cross satisfy the wrath of God, and by enduring the wrath of God, free us from it, and from Satan, God's Gaoler, and reconcile us by his blood? The chief works of all, were wrought in his chief abasement. At length he died, and was buried: I, but he that died, rose again gloriously; therefore he was mightily declared to be the Son of God, by raising himself from the dead: That was the greatest abasement, when he lay in the Grave; and especially than he was justified, by his Resurrection from the dead, and his Ascension, in his state of Glorification especially. So, if we go from Christ's birth, to his lowest degree of abasement, there was always some manifestation of his justification by the Spirit. He was justified in a double regard. Christ justified In regard of God, 1 In regard of God. he was justified, and cleared from our sins that he took upon him; He bore our sins upon the Tree, and bore them away, that they should never appear again to our discomfort. He was made a Curse for us: How came Christ to be cleared of our sins, that lay upon him? When by the Spirit, by his Divine Nature, he raised himself from the dead; so he was justified from that that God laid upon him, for he was our Surety: Now the Spirit raising him from the dead, showed that the Debt was fully discharged, because our Surety was out of Prison. All things are first in Christ, and then in us; he was acquitted and justified from our sins, and then we. 2 In regard of men. And then he was justified by the Spirit, from all imputations of men, from the misconceits that the World had of him; they thought him to be a mere man, or a sinful man. No; he was more than a mere man; nay, more than a holy man, he was God-man. Whence were his Miracles? Were they not from his Divine Power? He overcame the Devil, By overcoming the Devil. in his temptations: Who can overcome the Devil, but he that is the Son of God? He cast out the Devils, and dispossessed them with his Word. All the enemies of Christ that ever were, at length he conquered them, and so declared himself mightily to be (as he was) the Son of God. By healing the outward and inward man. He healed the outward man, and the inward man, by his Divine Power; he caused the spiritual as well as the bodily eyes to see, the dead to live, and the lame to go, etc. Whatsoever he did in the body he did in the soul likewise; in those excellent Miracles he was justified, and declared to be the Son of God, especially in his Resurrection and Ascension, and daily converting of souls by his Ministry; all being done by his Spirit, which is his Vicar in the World, ruling his Church, and subduing his enemies; so that he was every way justified in the Spirit to be God, to be the true Messias prophesied of, and promised to the Church. Therefore he was justified in his Truth, that all the Promises were true of him; and in his faithfulness, that he was faithful in performing the Promises he made; he was justified in his goodness, and mercy, and all those attributes; he was justified in the Spirit. But you will say, Object. it seems he was not justified in the Spirit: There are many Heretics, that think not Christ to be God, that take not Christ to be so glorious as he is. I answer; Answer. when we speak of the justifying of Christ, To whom Christ is justified. it is meant to those that have eyes to see him, to those that shut not their eyes; he was justified to be so great as he was to those whose eyes the god of the world had not blinded, to all that were his: as it is excellently set down, john 1.14. john 1.14. The Word was made flesh, and dwelled among us, and we beheld his glory as the glory of the only begotten Son of the Father, full of Grace and Truth. We beheld his glory; we did, others did not take notice: but they were those, whose eyes the god of this world hath blinded, the malicious Scribes and pharisees, that sinned against the Holy-Ghost, and would never acknowledge Christ; an ignorant people, that had not Faith, nor the Spirit of God. He was justified by the Spirit of God, to all that had spiritual eyes to see and take notice of his course; as S. john saith in one of his Epistles, What we have seen and heard, and our hands have handled, the Word of Life, that we declare to you: So, that he was God manifest in the flesh, and he showed himself to be the Word of Life, to those that were his Apostles and Disciples, and those that were converted by him. As we see S. Peter, when he had felt his Divine Power upon his heart, by his Preaching: Lord (saith he) thou hast the words of eternal life, whither shall we go? He felt the Spirit, in his preaching. And so another time, S. Peter, in Matth. 16. Matth. 16. he confessed him to be the Son of the living God. You see to whom he was justified, and declared to be the true Messias, to be God as well as man, by his Spirit. Christ justified himself. The reason why he justified himself to be so, it was the more to strengthen our Faith; 1 To strengthen our Faith. all his Miracles, were but so many sparkles of his Divine Nature, so many expressions of his Divine Power. And after he was raised from the dead, at his Ascension, and sending of the Holy-Ghost, he showed his Divine Power more gloriously, and all to strengthen the Faith of the Elect, 2 To stop the mouths of gainsayers. and to stop the mouths of all impudent rebellious persons: For, considering that he wrought such Miracles, that he raised men from the dead, and raised himself; considering, that he called the Gentiles, and converted the World, by the Ministry of weak men; he showed, that he was more than a man. Well, to make some use of this, that Christ was justified in the Spirit. Then first of all, Use 1. Christ will at length justify himself; Christ will justify himself at length. this is a ground of Faith. However he be now as a Sign set up, that many speak against, and contradict; yet the time will come, when he will gloriously justify himself to all the World. Now some shut their eyes willingly, and the opposites of Christ seem to flourish; yet Christ will be justified by his Spirit to all his Elect, in every Age, especially in the Resurrection: For, when he shall come and appear to be glorious in his Saints, it will appear who he is indeed. Now he suffers many to tread upon his Church, and he suffers many Heretics to deny him, sometimes in one nature, sometimes in another, and so to offend against him; but the time will come, that he will trample all his enemies under his feet; he will be justified by his Spirit, that is our comfort. There are many Schismatics, and Heretics, and Persecutors; but Christ will be justified at length, the Kingdoms of the Earth will be the Lord jesus Christ's. Are they not now so? They are: but truly they appear not to be so; but, at length, they will appear to be so: at the conversion of the jews, and the confusion of Antichrist, than it will appear more and more, that he is King of the World indeed. Now (as it were) his Offices are darkened; his Kingly Office is darkened, and his Prophetical Office is darkened: but at length it will appear, that he is King of the Church; and all Kingdoms will be Christ's. There are glorious times coming, especially the glorious Day of the Resurrection; Christ at length will be cleared he will be justified. Simile. The Sun at length, will scatter all the clouds: In the morning they gather about the Sun, as if they would cover it; oh, but the Sunn● breaks thorough all, and gloriously appears at length: so Christ will scatter all clouds, and gloriously appear to be that which the Word sets him forth to be. Again, as Christ will justify himself, so he will justify his Church and children, first or last, by his Spirit: His children are now accounted the offscouring of the World, they are trampled and trod upon, they are the objects of scorn and hatred; and who accounted so base? Will Christ endure this? No: he that justified himself, that is, that declared himself, and will more and more declare himself to be as he is; will he not justify his Church, his Mystical Body, to be as they are indeed? Certainly, it shall appear to the World, that he will justify them, to be Kings and Priests, to be Heirs, to be glorious, to be so near and dear to him, as the Scripture sets them forth to be. Whatsoever the Scripture hath spoken of the Saints, and children of God, the time will come, that all this shall be justified and made good by that Spirit of Christ, whereby he made good whatsoever he had said of himself. Comfort in disgraces. Therefore in our eclipses, and disgraces, let us all comfort ourselves in this; Let the World esteem us for the present, as the refuse of the World, as persons not worthy to be acquainted with, not worthy to be regarded; we shall be justified, and cleared, and glorified, especially at that day, when Christ shall come to be glorious in his Saints. There is a hidden life of the Church, and every Christian; they have a life in Christ, but that life is hid in Christ, Simile. in Heaven. As the Flowers in Winter, they have a life, but it is hidden in the root; When Christ shall appear, as blessed S. Paul and S. john say, than it shall appear who we are: Then our glorious life, that now is in our Head, shall appear; then we shall be justified to be so glorious, as the Scripture sets us forth to be; the Church shall be glorious within and without too, at that Day. Therefore, let us comfort ourselves; this hidden life, though it appear not now, yet we shall be justified. And hence we may answer some objections likewise. Some may say, Object. How doth it appear, that Christ is King of the Church? We see how the Church is trampled on at this day. Where is the life and glory of the Church? What! his Spouse, and thus used? What! his Turtle, and thus pulled and plucked by the Birds of prey? I answer: Answer. Look with other Spectacles, with the eye of Faith, and then you shall see a Spring in the Winter of the Church; however she be now abased, and eclipsed, yet she shall be justified; and it will appear, that Christ regards his Church, and people, and children, more than all the World beside; only, there must be a conformity. Afflictions conform us to Christ. It was fit there should be a time of Christ's abasement; how should he have suffered else? the World would never have crucified God, they could not have done it. Therefore he was abased, he veiled his Godhead under his manhood, under a base condition; so he passed thorough suffering to glory. So it must be in the Body of Christ; it must pass thorough the veil of infirmities, of weakness, affliction and disgrace; how else should it be conformable to Christ? If Christ had justified himself at all times, in his humiliation, he could not have suffered; if we should be justified now, and appear to all the World who we are; who would persecute us, how could we be conformable to Christ? Therefore let us quietly and meekly a while endure these things, that are nothing but to conform us to our Head; knowing this, that as he was justified by little and little, till he was perfectly justified, when he was raised from the dead; so we shall be perfectly justified and freed from all imputations at the last day, when by the same Spirit that raised him; we shall be raised up too. Nay, in this World, when it is for his glory, and for our good, he will bring our righteousness to light as the Noonday, Psal. 37. he will free us from the imputations that the World lays on us, he will have a care of our credit: For, as Christ was mightily declared to be the Son of God in a fit time; so shall we, when we are fit. Then the World shall see, that we are not the men that profane, bitter, malicious persons, (led with the spirit of the Devil) charged us to be. Let us take no scandal at the present afflictions of the Church: Not to take scandal at the Church's afflictions. Christ will justify his mystical Body, by his glorious power, in good time; Antichrist shall not always ruffle in the World: Christ will be justified to be the King and Ruler of the World; All power is committed to him. But we see it now: Antichrist rages in the World, and the Church seems to be under Hatches. So it is with particular Christians, those that belong to God, and indeed are truly such as they profess themselves to be (though with much weakness; we see in what respect and esteem they are had. Let us comfort ourselves, beloved: Christ justified himself by his Spirit, and will he not justify his poor Church, and free it from the tyranny of Antichrist? Will he not advance those that are trodden on now, and made as the dirt in the street, that they shall shine as the Sun? Therefore, when you hear of the dejected state of the Churches abroad, be not dismayed: Consider there is a glorious King that rules the World, and he will make it appear ere long, he will justify himself, and his Church; for, he suffers in his Church: He is wise, he sees cause to do this, he is working his own work: he corrects, Christ's work in the afl●ctions of the Church. and rules, and purgeth his Church in the furnace of affliction; but be sure the time will come, that he will bring the cause of Religion to light, and he will show what side he owns; he will justify his Truth, and tread Satan, and all his members under feet; this frame of things will not hold long. As verily as Christ is in Heaven, as verily as he is justified in his own person by his Spirit, by his Divine Power; so he will justify his Mystical Body: and as he hath conquered in his own person, so he will by his Spirit conquer for his Church. Use 2 And as he will overcome for his Church, so he will overcome in his Church; Christ by his Spirit will overcome, in his Church. stronger is he that is in the Church in you, than he that is in the World; and God's children will be triumphant: though they may be discouraged, in respect of the present carriage of things; yet the Spirit that is in them, above the World, will gather strength by little and little and it will appear at length, notwithstanding present discouragements: undoubtedly the best things will have a true lustre and glory at length, however they seem to be carried for the present: You see as Christ hath justified himself to be the true Messias, and as he hath justified himself, so he will justify all his; there is the same reason for both. We shall be justified of God. For our further instruction and comfort, let us consider, that in regard of God likewise, we shall be justified from our sins in our consciences here and at the Day of Judgement, before Angels, and Devils, and men. As Christ was justified from our sins himself, and he will justify every one of us, by his Spirit; his Spirit shall witness to our Souls, that we are justified; and likewise his Spirit shall declare it at the Day of Judgement; it shall be openly declared, that we are so indeed. justification double. There is a double degree of justification, one in our conscience now; another at the Day of Judgement. Then it shall appear, that we have believed in Christ, and are cleansed from our sins, when we shall stand on the right hand of Christ, ●s all that cleave to Christ by faith: than it shall appear, that by him we are justified from all our sins whatsoever. Again, Use 3. Christ was justified in the Spirit. Then hence we may learn our duty; To justify Christ. we ought all of us to justify Christ. To whom is Christ justified by the Spirit? only to his own Church, and Children; not to the reprobate World. We may know, that we are members of Christ, if we be of the number of those that justify Christ. How do we justify Christ? Question. We justify Christ, Answer. when from an inward work of the Spirit we feel and acknowledge him to be such an one as he is; How we justify Christ. Christ is God. 1 As God. Now, when we rely upon him as our Rock, in all temptations, we justify Christ to be so: when we kiss the Son with the kisses of faith, of subjection, of obedience, of reverence and love; this is to justify Christ to be the Son of God, as it is Psal. 2. Psal. 2. Kiss the Son, lest he be angry. Those that in temptation are to seek for their comfort, they do not justify Christ, they do not live as if he were a Saviour, not as if he were a God; in temptations to despair, they justify not Christ. 2 As a Prophet. Those that have Christ illuminating their understandings, to conceive the Mysteries of Religion; they justify Christ to be the Prophet of his Church, because they feel him enlightening their understandings. 3 As a Priest. Those that find their consciences pacified, by the obedience and sacrifice of Christ; they justify him to be their Priest: for they can oppose the blood of Christ sprinkled on their hearts, to all the temptations of Satan, and to the risings of their own doubting conscience; their hearts being sprinkled with the blood of Christ, they can go to God, and the blood of Christ speaks for them, Peace; it pleads, Mercy, Mercie▪ Thus we justify Christ as a Priest, when we rest in his Sacrifice, and do not with Papists run to other Sacrifices; this is, not to justify Christ: To justify Christ, God-man, is to make him a perfect Mediator of intercession, and redemption; to make him all in all. They do not justify Christ, that think God was made man, to patch up a salvation; that he must do a part, and we must merit the rest: oh no; take heed of that; account all our obedience, and all that is from us, as menstruous clothes, not able to stand with the Justice of God. 4 As a King. In a word, we justify and declare, and make good that he is our King, and put a Kingly Crown upon his head, when we suffer him to rule us, and to subdue our spirits, and our rebellions; when we cherish no contrary motions to his Spirit; when we rest in this World, and not traditions, but stoop to the Seepter of Christ's Word; this is to justify him as a King. Thus we should labour to justify, and declare to the World the excellency and power of Christ in our hearts, that we may make Religion lovely, and make it be entertained in the World, because we show it to be an excellent powerful thing. Let us examine our hearts, whether we thus justify Christ, or no; that by our carriage towards him, we make it good, that he is such an one, as the Scripture sets him forth to be. In particular, In his Resurrection. we justify him, that he rose from the dead, when we believe that we are freed from our sins, our Surety being out of Prison. We justify him as ascended into Heaven, when we have heavenly affections, and when we consider him as a public person, gone to Heaven in our name. We justify him as sitting at the right hand of God, when we mind the things that are above, and not that are here below; or else we deny these things, we believe them not; we justify them not, when our conversations are not answerable to the things we believe. If we be the children of Wisdom, undoubtedly we shall justify Wisdom. If we be the members of Christ, we shall justify our Head; if we be his Spouse, we shall justify our Husband. Let us examine ourselves, that we do in this kind; and never think our state good, till we can justify Christ. In the next place, for our direction: as Christ justified himself by his Spirit, by his Divine Power; so let us know, that it is our duty to justify ourselves, to justify our profession, justify all Divine Truth. Let us make it good, that we are the Sons of God, that we are Christians indeed; not only to have the name, but the anointing of Christ; that we may clear our Religion from false imputations: or else, instead of justifying our profession, we justify the slanders that are against it. The World is ready to say, None are worse than Christians, and their Religion is all but words, and shows, and forms: Shall we justify these slanders? No: let us, by the Spirit of God, justify our Religion; let us show, that Religion is a powerful thing; and so indeed it is: For Divine Truth, when it is embraced and known, it altars and changeth the manners and dispositions; it makes of Lions, Lambs, it makes our nature's mild, and tractable, and sweet; it raiseth a man from Earth to Heaven. Let us justify this our Religion, and profession, against all gainsayers whatsoever: Wisdom is justified of all her children. Let us justify our Religion, and profession, by maintaining it, and standing for it, and express in our lives and conversations the power of it. Question. How shall this be? Answer. The Text saith, by the Spirit: For, as Christ justified himself, How to justify our profession. that is, declared himself to be as he was, by his Spirit; so every Christian hath the Spirit of Christ, or else he is none of his: and by this Spirit of Christ, he is able to justify his profession; not only to justify Christ to be the true Head, etc. but all things he doth, must be done by the Spirit, or not at all. For as Christ, when he became man, and was in the World, he did all by the direction of the Spirit; He was led into the Wilderness by the Spirit; he taught by the Spirit; the Spirit that sanctified him in the Womb, guided him in all his life: so a Christian is guided by the Spirit, God doth all to him by the Spirit; he is comforted, and directed, and strengthened by the Spirit, and he again doth all to God by the Spirit: he prays in the Spirit, and sighs and groans to God in the Spirit, he walks in the Spirit, he doth all by the Spirit. Therefore, by the Spirit let us justify and declare ourselves what we are; that there is somewhat in us above nature, that we have love above carnal men, and patience and meekness above the ability and capacity of other men: We justify our profession, when we do somewhat more than nature, or when we do common ordinary things in a spiritual holy manner. Religion is not a matter of form, but of Spirit: Let us not show our Religion only by word, but by the fruits of the Spirit; by love, and mercy, and meekness, and zeal, when occasion serves. The whole life of a Christian (as far as he is a Christian) it gives evidence that he is a Christian; the whole life of a carnal formal man, evidences that he is not a Christian, because he hath nothing in him above other men: as our Saviour Christ saith; What peculiar thing do ye, to distinguish yourselves from other men? Christians do things above other men. So let us ask ourselves. We profess ourselves to be the children of God, the Heirs of Heaven, What peculiar thing do we? How do we justify ourselves? A true Christian can answer; I can justify it by the Spirit: I find, I do things from other Principles, and motives, and inducements, than the World doth; who only respect terms of Civility, and aims of the World, or to content the clamour of conscience: but I find, I do things out of assurance that I am the child of God, and in obedience to him. Let us see, what peculiar thing we do. Some Christians worse than Pagans. Alas, I cannot but lament the poor profession of many. How do they justify their profession? How do they make good, that they have the Spirit of God raising them above other men, when they live no be●ter than Pagans, (nay, not so well) under the profession of the Gospel, and Religion? Would Pagans live as many men do? Did they not keep their words better? Were they so lose in their lives, and conversations; and so licentious? Would they swear by their gods idly? Most of our ordinary people are worse than Pagans. Where is the justifying of Religion? If Turks and Heathens should see them, they would say; You talk of Religion, but where is the power of it? If you had the power of it, you would express it more in your fidelity, and honesty, and mercy, and love, and sobriety. The Kingdom of God, that is, the manifestation of the Government of Christ; it is not in word, but in power. Therefore let us labour to justify, that we are subjects of that Kingdom, by the power of it. Mere civil persons, Mere civil men, who. the Apostle saith of them, 2 Tim. 3. 2 Tim. 3. they are such, as have a form of Godliness, but deny the power of it. All that rabblement, that he names there, they have a form: A form is easy, but the power of it is not so easy. Therefore let us justify our Religion, by our conversation: Let us justify the Ordinances of God, the preaching and hearing of the Word of God, by reverence in hearing it, as the Word of God; and labour to express it, in our lives and conversations: or else, we think it nothing but the speech of man. Let us justify the Sacrament, to be the Scale of God, by coming reverently to it, and by finding our Faith strengthened by it: So labour to justify every Ordinance of God, from some sweet comforts that we feel by them; and then we show, that we are true members of CHRIST, that we are like CHRIST, who justified himself in the Spirit. Beloved, Great power to make a Christian. it is a great Power that must make a true Christian; no less, than the Power of the Spirit, that raised Christ from the dead: as it is, Ephes. 1. Ephes. 1. Saint Paul prays that they might feel the Power that raised Christ from the dead. It is no less power, for Christ to shine in our dark hearts, then to make light to shine out of darkness. Now, what power is in the lives of most men? The power that raised Christ from the dead? Certainly, no. What power is there in hearing the Word, when many are so full of profaneness, that they altogether neglect it? What power is there, now and then to speak a good word, or now and then to do a slight action? Is this the power that raised Christ from the dead, when by the strength of nature men can do it? There must be somewhat above nature, to justify a sound spiritual Christian: We must have something to show, that we have our spirits raised up by the Spirit of Christ, to justify our profession, in all estates: In prosperity, to show that we have a Spirit above prosperity, that we are not proud of it: Then, in adversity, than we justify that we are Christians, by a Spirit that is above adversity; that we do not sink under it, as a mere natural man would do; when we have learned Saint Paul's Lesson, in all estates to be content. In temptation, Faith in temptation. we justify our Christian profession, by arming ourselves with a Spirit of Faith, to beat back the fiery darts of Satan. When all things seem contrary, let us cast ourselves, by a Spirit of Faith, upon Christ; that argues a powerful work of the Spirit, when we can in contraries believe contraries. Thus let us show, that we are Christians; that we have somewhat in us above nature; that when the course of nature seems to be contrary, yet we can look with the eye of Faith through all discouragements, and clouds, and can see God reconciled in Christ; that will justify us to be sound Christians. Therefore let us labour, not only for slight, outward performances, that are easy for any to do; but by an inward frame of soul, and by a carriage and conversation becoming our Profession; that we may walk worthy of our Profession, fruitfully and watchfully, carefully and soberly, as becometh Christians every way. So much for that. I proceed to the next words; Seen of Angels. The word is not altogether so fitly translated: Seen of Angels, what. For, it is more pregnant than it is here rendered, He was seen. It is true; but he was seen with admiration, and wonderment of Angels: he was seen, as such an object presented to them should be seen, and seen with wonderment; it implies the consequence of sight: Sight put for, sight stirs up affection, it stirs up the whole soul; therefore it is put for all the rest. They saw him with wonderment: 1 Wonderment. For, was it not a wonder, that God should stoop so low, as to be shut up in the straits of a Virgin's Womb? that Christ should humble himself so low, to be God in our flesh? Was not here exceeding wondrous love and mercy to man kind, to wretched man, having passed by the glorious Angels that were fallen? And exceeding wisdom in God, in satisfying his justice, that he might show mercy? It was matter of admiration to the Angels, to see the great God stoop so low, to be clothed in such a poor nature as man's, that is meaner than their own. This doubtless is the meaning of the Holy-ghost, they saw it with admiration. 2 Attendance. And because he was their Head, as the second Person, and they were creatures to attend upon Christ; their sight and wonderment must tend to some practice, suitable to their condition: Therefore, they so see and wondered at him, as that they attended upon Christ in all the passages of his humiliation, and exaltation; in his ●ife, in his Death, in his Resurrection and Ascension. 3 Witness. They saw him so, as they were witnesses of him to men; they gave testimony and witness of him: so that it is a full word, in the intention of the Holy-Ghost. Indeed not only the Angels, but all gave witness of him, from the highest Heavens to Hell itself; all witnessed Christ to be the true Messias. In his Baptism, there was the Trinity; the Father, in a Voice from Heaven; the Holy-Ghost, in the shape of a Dove: He had the witness of Angels, of men of all ranks, jews and Gentiles, men and women; yea, the Devils themselves oft times confessed him in the Gospel: He was witnessed of all ranks; they saw him, and gave evidence and testimony of him, that he was the true Messias: he was seen of Angels. To declare this a little more particularly. The Angels knew of Christ's coming in the flesh, Angels knew Christ's Incarnation before hand. before it was: for, what the Church knew, the Angels knew, in some measure. When God made the Promise of the Promised Seed, the Angels knew of it. And in Daniel, the Angel speaks of the 70 Weeks: therefore, before his Incarnation, they knew of him. But now they saw him with wonderment in our flesh, now they had an experimental knowledge of him: Knowledge of Angels. For, the Angels, besides their natural & supernatural knowledge, they have an experimental knowledge, that is daily increased in them, in the Church; they see somewhat to admiration continually, in the Church, in the Head, and in the members. They knew of the Incarnation of Christ before: you know the Angel brought the news of it beforehand, to the Virgin Mary. The Angels attended upon Christ, from his very infancy; the Angels ministered to him, Matth. 4. in his temptation; before his death, they comforted him in the Garden: he was made lower than the Angels (in some sort) as it is in Psal. 8. Psal. 8. for they came to comfort him; he was so low, that he had the comforting of Angels: Then they saw when he was buried, they rolled away the stone. By the way in general, Angel's office. it is the Angel's office to remove impediments that hinder us from Christ. A Christian shall have Angels to remove the stones, the hindrances that are between Heaven and him, rather than they shall be any impediment to his salvation. Then wheu he rose, there were Angels, one at the head, and another at the feet; and they told Mary, that he was risen: And then at his Ascension, the Angels told the Disciples, that Christ should come again. You have the Story of it at large in the Gospel; how from the Annunciation of his Conception, to his Ascension, they saw him, and attended on him, and witnessed of him. As soon as ever he wa● borne, when they appeared to the Shepherd, what a glorious Hymn they sang? Glory to God on high, Peace on Earth, Good will to men. How joyful were they of the Incarnation of Christ, and the great Work of Redemption, wrought thereby? And, as I said, they did not only see these things, but they wondered at the love, and mercy, and wisdom of God, in the Head and members of the Church; as we see in divers places, in 1 Pet. 1.12. 1.12. We preach the Gospel, which things the Angels desire to look into: The very Angels desire to pry and look with admiration into the wondrous things of the Gospel. So in Ephes. 3.10. 3.10. To the intent that unto Principalities and Powers in heavenly place might be made known by the Church the manifold wisdom of God. There is somewhat done by Christ by his Incarnation, and Resurrection, and Government of his Church, that the very Angels look into, and wonder at the manifold wisdom of God, in governing his Church; his wisdom, in electing them; and after, in restoring mankind: And in his manner of dispensation to the jews; first, by ceremonies; and then after, by the Body itself, Christ in the flesh: There is such a World of Wonders in the Government of the Church, such manifold wisdom, that the very Angels themselves look upon this with admiration and wonder, and with great delight. Shall Angels see and wonder at these things? Use 1 At the love, Angel's wonderment should teach us. and mercy, and wisdom of God, in governing his Church, in joining together things i● reconcilable (to man's apprehension) infinite justice with infinite mercy in Christ, that God's wrath and justice should be satisfied in Christ, and thereby infinite mercy showed to us. Here are things for Angels to wonder at. ' Shall they wonder at it, and joy and delight in it; and shall we slight those things, that are the wonderment of Angels? There are a company of profane spirits, (I would there were not too many among us) that will scarce vouchsafe to look into these things; that have scarcely the Book of God in their Houses. They can wonder at a Story, or a Poem, or some frothy Device; at base things, not worthy to be reckoned of. But, as for the great Mysteries of Salvation, that great Work of the Trinity, about the Salvation of Mankind, they tush at them, they slight them; they never talk seriously of these things, except it be (as it were) with a graceless grace, of slighting, and scorn; they account it a disparagement, to be serious in these things; they make no Mysteries of that which the glorious creatures the Angels themselves, look upon and pry into, even with admiration. But it is not to be conceived of, the profaneness and poison that is in man's nature against Divine Truths (as I shall show afterwards;) how it slights the means of its own salvation, and stands wondering at baubles, and trifles: and so men waste away their precious time, in admiration of that which is nothing but vanity of vanities; whereas we should take up our time, in studying these transcendent things, that go beyond the capacity of the very Angels: yet these things we dally and trifle withal. Use. 2. Again, from hence, that Christ's was seen, and attended on, Of Comfort. and admired by Angels, there is a great deal of comfort issueth to us; it is the ground of all the attendance and comfort that we have from the Angels: For this is a Rule in Divinity, that there is the same reason of the Head, and of the members, both Head and members are one: Therefore, what comfort and attendance Christ had, who is the Head, the Church, which is his Body, hath the same, only with some difference: they attended upon him, as the Head; they attend upon us, as the members they attended upon him immediately, for himself; they attend upon us, for his sake. For, whatsoever we have of God, we have it at the second hand; we receive Grace for Grace, of Christ: we receive attendance of Angels, for the attendance they yielded to Christ first; they attend upon us, by his direction, and commission, and charge from him; so we have a derivative comfort, from the attendance of Angels upon Christ: but surely, whatsoever they did to him, they do to us; because there is the same respect to Head, and members. Therefore the Devil did not mistake; he was right in that, when he alleged out of the Psalm, He shall give his Angels charge over thee, that thou dash not thy foot against a stone. He was right in that, applying it to Christ: For, however it be true to Christians, yet it is true to Christ too: it is true to the members, as well as the Head; and to the Head, as to the members: for, He that sanctifieth, and they that are sanctified, are all one, as the Apostle saith, one Christ. Now, Cherubins, what they signified. the care of Angels concerning Christ and his Church, it was shadowed out in Exod. 25. and 26. Exod. 25. Exod. 26. There, the Mercy-seat, which covered the Ark, wherein the Law was; upon the Mercy-seat there were two Cherubins counter viewing one another, and both pried to the Mercy-seat; they shadowed out the Angels, that look on the Mercy-seat, Mercy-seat, a Type of Christ. Christ: for, he is the Mercy-seat, that covers the Law; and the Curse, in whom God was merciful to us. There they look upon that with a kind of wonderment, and attendance, which S. Peter alludes unto, 1 Pet. 1.12. in that place, Into which Mysteries the very Angels prie. And so in the Veil of the Tabernacle, Exod. 16. the Veil had round about it Pictures of Cherubins: What did that shadow out unto us? The multitude of Cherubins, and Seraphins, and Angels that attend upon Christ, and his Church. So he was seen, and attended on by Angels; and it belongs to all that are his: Heb. 1. as you have it, Heb. 1. They are ministering spirits, for the good of the heirs of salvation. They that serve the King, serve the Queen too: Christ is the King of his Church, and the Church is the greatest Queen in the World; they attend upon her: nay, Christ hath made us with himself Kings. Now, what a King is that, that hath a Guard of Angels? As they guarded and attended upon Christ, so they guard and attend all that are his: as you have it excellently in Dan. 7.10. There are thousand thousands of Angels about the Throne continually. All this is for our comfort, because we are one Mystical body with him. Jacob's Ladder, what it figured. You have in Jacob's Ladder, a notable representation of this: Jacob's Ladder, it reached from Earth to Heaven; and that pointed to Christ himself, who is Emanuel, God and man, who brought God and man together: He was a Mediator between both, and a friend to both: He was that Ladder, that touched Heaven and Earth, and joined both together. Now it is said, the Angels ascended and descended upon that Ladder: so the Angels descending upon us, is, because they ascend and descend upon Jacob's Ladder first; that is, upon Christ. All things are yours (saith the Apostle:) What be those? God is ours, the Spirit is ours, Heaven is ours, the Earth is ours; Afflictions, Life, Death, Paul, Apollo, the Angels themselves, all is ours: Why? Ye are Christ's; that is the ground. So it is a spring of comfort to consider, that Christ was seen, and admired and attended by Angels; they are ours, because we are Christ's. Let us consider, what a comfort it is, to have the attendance of these blessed Spirits for Christ's sake. And hence we have the ground of the perpetuity of it, Ground of Angel's attendance on us. that they will for ever be attendants to us; because their love and respect to us, is founded upon their love and respect to Christ. When favour to another, is grounded upon a sound foundation: when the favour that a King or a great person bears to one, is founded in the love of his own son, he loves the other, because he loves his son, whom the other loves; so it is perpetual and sound, because he will ever love his son. The Angels will for ever love, and honour, and attend us: why? for what ground have they respect to us at all? It is in Christ, whose members and Spouse we are. So long as the Church hath any relation to Christ, so long the Angels shall respect the Church: but the Church hath relation to Christ for ever; therefore, the respect that the blessed Angels have to Christ and to the Church, it is for ever, and for ever. Well, let us think of this so, as to make use of it; that now in Christ, we have the attendance of Angels. Why Angels appear not now. We do not see them, as in former time, before Christ's Incarnation; it is true: because now, since Christ is come in the flesh, the Government of Christ is spiritual, and we are not supported with those glorious manifestations, but they are about us in an invisible manner. We have Elizeus Guard about us continually, but we see them not. There were more apparitions in the infancy of the Church, because the dispensation of Christ to the Church, was according to the weak state of the Church. But now Christ is come in the flesh, and received up in glory, and there is more abundance of Spirit: we should be more spiritual and heavenly minded, and not look for outward apparitions of Angels; but be content, that we have a Guard of them about us, as every Christian hath. Despise not (saith Christ) these little ones: th●y are about Christians, and about little ones, little in years, & little in esteem; for their Angels, etc. It is a strange thing; they are Gods Angels, but they are theirs for their service; Their Angels behold the face of your heavenly Father: So that Christ's Angels, are our Angels; they are Angels even of children, of little ones. Nay, let a man be never so poor even, as Lazarus, he shall have the attendance of Angels, in life and death: There is no Christian of low degree, of the lowest degree, that shall think himself neglected of God; for the very Angels attend him, as we see in Lazarus: there is a general commission for the least, the little ones. Likewise, Comfort in affliction. it may comfort us in all our extremities whatsoever, in all our desertions: the time may come, beloved, that we may be deserted of the world, and deserted of our friends; we may be in such straits, as we may have no body in the world near us. Oh, but if a man be a true Christian, he hath God and Angels about him always. A Christian is a King, he is never without his Guard, that invisible Guard of Angels. What if a man have no body by him when he dies, but God and his good Angels, to carry his soul to Heaven, is he neglected? Every Christian, if he hath none else with him, he hath God, the whole Trinity, and the Guard of Angels, to help and comfort him, and to convey his soul to the place of happiness. Therefore, let us never despair, let us never be disconsolate; whatsoever our condition be, we shall have God and good Angels with us in all our straits and extremities. Go thorough all the passages of our life, we see how ready we are to fall into dangers. Angel's care in our infancy. In our infancy, in our tender years, we are committed to their custody: after, in our dangers, In danger. they pitch their Tents about us, as it is Psal. 34. The Angels of the Lord, pitch their Tents about those that fear the Lord. In our conversion they rejoice; joy at our conversion. There is joy in Heaven at the conversion of a sinner. At the hour of death, They carry our souls to Heaven. (as we see in Lazarus) they are ready to convey our souls to the place of happiness. Lazarus soul was carried by Angels into Abraham's bosom. At the Resurrection, they shall gather our dead bodies together; it is the office of the Angels. In Heaven, they shall praise and glorify God, together with us, forever; for, Christ shall come with a multitude of heavenly Angels, at the Day of Judgement: when he shall come to be glorified in his Saints; then we shall for ever glorify God, Saints and Angels together, in Heaven. Therefore, Heb. 12.22. in Heb. 12.22. it is said, We are come to the innumerable multitude of Angels: What is the meaning of that? That is, now in the New Testament, Communion with Angels. by our communion with Christ, we have association with the blessed Angels, innumerable company of Angels, saith the Holy-Ghost there: we have association with them even from our infancy, till we be in glory. Indeed, they are as Nurses: They shall carry thee, that thou dash not thy foot against a stone; as it is Psal. 91. they keep us from many inconveniencies. Psal. 91. Object. But you will say; God's children fall into inconveniencies, how then are they attended by Angels? Answer. I answer: First of all, God's Angels preserve those that are his, from many inconveniencies that they know not of: And certainly, we have Devils about us continually▪ Conflict between good and evil Angels. and there is a conflict betwixt good Angels and Devils, about us continually. And when we do fall into any inconvenience, it is because we are not in our way: if we go out of our way, they have not the charge over us; they are to keep us in our ways. And if they keep us not from dashing our foot against a stone, if they keep us not from ill; yet they keep us in ill, and deliver us out of ill at length: for, they deliver us not only from evil, that we fall not into it; but they keep us in ill, and deliver us out of ill; nay, and by ill: if we suffer in the custody of Angels any inconveniency; it is, that we may be tried by it, that we may be exercised and bettered by it: There is nothing that falls out to God's children in the world, but they gain by it, whatsoever it is. This therefore doth not prejudice the attendance of Angels. Therefore let us comfort ourselves in all conditions for ourselves, Guard of Angels. and for the State: put ease it be brought to a very small number, that the enemies were thousands more than we, many thousands and millions; yet, if we be in the Covenant of Grace, and in good terms with God, we have more for us then against us, we shall have Angels fight for us. You know Elisha's servant, when he saw a multitude of enemies, his eyes were opened to see a company of Angels; and saith the Prophet, there are more for us then against us. So, let us be to the eye of the world never so few, and never so weak; let us but have Elisha's eye, the eye of Faith, and we shall have his Guard about us always, and about the Commonwealth: this should comfort us. Not to grieve the good Angels. But then we must learn this duty, not to grieve these good Spirits. As it is wondrous humility, that they will stoop to be servants to us, that are of a weaker base nature than they; so it is wondrous patience, that they will continue still to guard us, notwithstanding we do that that grieves those good spirits: one motive to keep us in the way of obedience, that we do not grieve those blessed spirits, that are our Guard and attendance. Let us consider, when we are alone; (it would keep us from many sins) no eye of man seeth; I, but God seeth, and conscience within seeth, and Angels without are witnesses; they grieve at it, and the Devils about us rejoice at it: These meditations, when we are solicited to sin, would withdraw our minds, and take up our hearts, if we had a spirit of faith to believe these things. To bless God for their protection. Let us learn to make this use, likewise to magnify God, that hath thus honoured us; not only to take our nature upon him, to be manifest in the flesh; but also to give us his own attendance, his own Guard, a Guard of Ange●s. Indeed, we are in Christ above Angels, Wherein we are advanced above Angels. advanced higher than Angels, (what cause have we to praise God?) How are we advanced above them? We are the Spouse of Christ, and so are not Angels: they are under Christ, as a Head of government, and a Head of Influence; they have strength and confirmation from Christ: he is not a Head of redemption, but of confirmation to them. Saint Paul calls them elect Angels, Benefit of Angels by Christ. that stand; they stand by Christ, they have good by him: but they are not the Spouse of Christ, we are the Spouse, and members of Christ: He hath honoured our nature more than the Angelical; he did not take upon him the nature of Angels, but of men; and as he hath advanced us above Angels, so his dispensation is, that those glorious creatures should be our attendants for our good; and they distaste not this attendance. And this is that we should know, what care God hath over us, and what love he bears us; that he hath honoured us so much, that creatures of a more excellent rank than we are, even the Angels, should be serviceable to us in Christ▪ And all is, that we should be full of thankfulness. But you will say; Object. What need the Guard or attendance of Angels to Christ, or to us, to Head or members, considering that God is able to guard us with his Almighty Power? It is true: The creatures that God hath ordained in their several ranks, Answer. they are not for any defect in God, Why God useth service of Angels. to supply his want of power, but further to enlarge and demonstrate his goodness. He is the Lord of Hosts; therefore he will have Hosts of creatures one under another, and all serviceable to his end: His end is, to bring a company to salvation, to a supernatural end, to happiness in the world to come; and he being Lord of all, he makes all to serve for that end: He could do it of himself; but having ordained such ranks of creatures, he makes all to serve for that end, for the manifestation of his power, and of his goodness; not for any defect of strength in himself: He could do all by himself, he could have been content with his own happiness, and never have made a World; but he made the World, to show his goodness, and love, and respect to mankind. So he will have Angels attend us, though he watch over us by his own providence; this takes not away any care of his, but he shows his care, in the attendance of Angels, and other creatures, he useth them to convey his care and love to us. Object. But you will say, How can the Angels help our souls any kind of way? they may help our outward man, or the State where we live; but what good do they to the inward man? Answer. I answer: The inward man is especially sub●ject to the Spirit of Christ; Good motions stirred in us by good Angels. it is God that bows the neck of the inward man: But yet notwithstanding, if the Devils can suggest sin, Angels are as strong as Devils, and stronger and wiser too; they are wiser than the Devil is malicious, and stronger than the Devil is powerful: Whatsoever they can do in evil, the good Angels can in good. Therefore no question, but they suggest many thoughts that are good; they are not only a Guard about us, but they are Tutors, to teach and instruct us; they minister good thoughts, and stir up good motions and suggestions. They work not upon the heart of man, immediately to alter and change it, (that is proper to God) but by stirring up motions, and by way of suggestion; as the Devils do in ill, so they in good. Therefore it is said, they comforted our blessed Saviour; which I suppose, was more than by their presence. So they comfort God's children, by presenting to their thoughts, (we know not how, the manner is mystical, it is not for us to search into that) good motions, by stirring up to good, only the altering and changing of our dispositions, that is proper to the holy Spirit of God. Let us often think of this, what a glorious head we have, for whose sake, the Angels attend upon us in all estates whatsoever, even till we come to heaven. And this should stir us up, Motive to get into Christ. to labour to be made one with Christ; all the good we have any way, is by the interest we have in Christ first, he holds it in Capite, if we have not a being in our head Christ, we can challenge nothing in the world, no attendance of Angels: for the Angels are at variance with us out of Christ, we see presently after the fall, the Cherubin was set with his sword drawn, to keep the entrance of Paradise, from whence Adam was shut, to show that presently upon the fall, Angels our enemies out of Christ. there was a variance, and a mighty distance between the Angels and us. But now the Angels no longer shut Paradise, no, they accompany us in the wilderness of this world, to the heavenly Canaan, to Paradise, they go up and down Jacob's Ladder, they attend upon Christ, and for his sake they are ministering spirits, for the comfort of the elect, so that all things are reconciled now in Christ, both in heaven, and earth, Angels, and men. It should stir us up, to get interest in Christ, so that we may have interest in all these excellent things that first belong to Christ, and then to us. Whatsoever is excellent in Heaven or Earth, belongs to the King of all, which is Christ; and to the Queen of all, the Church: and the time will come, that there will be no excellency, but Christ and his Church. All whatsoever is in the world, is nothing, it will end in Hell, and desperation, all other excellencies whatsoever. To carry ourselves answerable to our condition. This should teach us likewise to carry ourselves answerable to our condition, to take a holy state upon us: we should think ourselves too good, to abase ourselves to sin, to be slaves to men, to flesh and blood, (be they what they will be) to the corruptions and humours of any man; since we have Angels to attend upon us: we are Kings, and have a Kingly Guard, it should move us to take a holy state upon us, it should force a carriage suitable to Kings, that have so glorious attendance. Undoubtedly, if we had a spiritual eye of Faith, to believe and to know this, answerable to the things themselves, and their excellency, it would work a more glorious disposition in Christians then there is, to carry ourselves as if we were in Heaven before our time. Oh, that we had clear eyes, answerable to the excellency of the privileges that belong to us. Not to disdain weak Christians. Again, it should teach us, not to despise the meanest Christians, seeing Angels despise not to attend on them. Shall we disdain to relieve them, that the Angels do not disdain to comfort? To comfort and relieve one another, it is the work of an Angel: Shall any man think himself too good to help any poor Christian? Oh, the pride of man's nature! when the more glorious nature of the Angels disdain not to be our servants; and not only to great and noble men, but to little ones, even to Lazarus. What a devilish quality is envy and pride, that stirs us up to disdain to be useful one to another, especially to those that are inferiors? We know it was the speech of wicked Cain; Am I my brother's keeper? Shall I stoop to him? Flesh and blood begins to take state upon it. Alas, if Angels had taken state upon them, where had this attendance been? The Devils, that kept not their first standing, being proud spirits, they disdained the calling they had; the good Angels humble themselves. God himself, Psal. 113. as it is Psal. 113. disdains not to look on things below. When the great God became man, shall we wonder that Angels should attend upon the nature that God hath so honoured? What a devilish sin than is envy, and pride, and disdain? Let these considerations move us, to be out of love with this disposition: the Angel's joy at the conversion of others; shall that be our heart-smart and grief, that is the joy of Angels? Shall we despise the work of regeneration, and the image of God in another? Shall it be the joy of Angels, and shall it be our sorrow, the welfare and thriving of others spiritually or outwardly? Shall we, out of disdain and envy, think ourselves too good to do any thing, when it is the delight of Angels? The Angels are described with wings, Angel's description. to fly, in Isai 6. to show their delight in their attendance, and wings to cover their faces, and their feet, to show their adoration, and reverence of God, the nearer they come to God, the more reverence, so there is no Christian, but like the Angels, the nearer he comes to God, the more he abaseth himself, and adores God, as job, wh●n he came nearer to God than he was before, I abhor myself (saith he) in dust and ashes, when God came to talk with him; the Angels, the nearer they come to God, the more reverence they show, the more they cover their faces in his presence. And with the other wings they fly, and do their duty, to show their expedition in their service to Christ, and his Church, they do readily what they do, let us imitate the Angels in this. Angel's office double. The Angels have a double office, a superior office, and an inferior; the superior office they have, is to attend upon God, to serve God and Christ, to minister to our head; the inferior office is, to attend his Church, and to conflict with the evil Angels that are about us continually. It is good for us to know our prerogatives, our privilege, and our strength; not to make us proud, but to stir us up to thankfulness, and to a holy carriage answerable: it is a point not much thought on by the best of us all, we forget it, and betray our own comfort, Satan abuseth us, to make us forget the dignity and strength that we have, hereby we dishonour God, and wrong ourselves, and wrong the holy Angels for want of Faith, and consideration of these things. A Christian is a more excellent creature than he thinks of. It is necessary oftimes to think what a great degree God hath raised us to, in jesus Christ, that we have this glorious attendance about us, where ever we are; oh it would move us as I said, to comfort, and to a reverend carriage, and indeed when we carry ourselves otherwise, it is for want of minding, and believing these things: I have spoken something the more of it, because we are subject to neglect this blessed truth; therefore for the time to come, let us take occasion to meditate oftener of this S●ring of comfort, then formerly we have done. Preached to the Gentiles. Christ our blessed Saviour, Christ preached to the Gentiles. being the King of his Church, it was not sufficient that he was manifested in the flesh, and justifieth in the Spirit, that is, declared by his divine power, to be God, but he must have his Nobles to acknowledge this too: Kings in their inaugurations, not only make good their own title, what they can themselves, but they would have others to acknowledge it; therefore it is said Christ was seen of Angels, those noble, and glorious Creatures. But not only the greatest of the Kingdom, but likewise the meaner subjects must know their King, there must be a Proclamation to them, to know who is to rule over them. Therefore, Christ being a general Catholic King, there must be a publication and proclamation of Christ all the world over; he must be preached to the Gentiles. But yet that is not enough; upon proclamation, there must be homage of all those that he is proclaimed a King to: therefore it follows, Believed on in the world; that is, the world must stoop, and submit, and give homage to Christ, as the Saviour of the world, as the Mediator of mankind. Thus we see how these things follow one upon another. To come to the words; Preached to the Gentiles, believed on in the world. These follow one another, by a necessary order: for, preaching goes before Faith; Faith is the issue and fruit of preaching: Christ is first preached to the Gentiles, and then, believed on in the world. The points considerable, are these. First, that there must be a dispensation of salvation wrought by Christ, unto others: It is not sufficient, that salvation was wrought by Christ manifest in the flesh, justified in the Spirit; but this salvation and redemption wrought, it must be published and dispensed to others: therefore he saith, Preached to the Gentiles. And then, this publication, and preaching, it must be of Christ: Christ must be published to the Gentiles; all is in Christ, that is necessary to be published. Then, the persons to whom: To the Gentiles; that is, to all. The Church is enlarged since the coming of Christ; the Pales and bounds of the Church are enlarged. And then the fruit of this: Christ being thus dispensed to the Gentiles, the world believes: All preaching is for the obedience of Faith, as S. Paul saith, Rom. 1. Rom. 16. Rom. 1. and Rom. 16. That the obedience of Faith may be yielded to Christ. Preaching to the Gentiles, is, that he may be believed on in the world. First of all; There must be a dispensation of Christ. Dispensation of Christ. See the equity of this, even from things among men. It is not sufficient that Physic be provided; but, there must be an application of it. It is not sufficient, that there is a Treasure; but, there must be a digging of it out. It is not sufficient, that there be a Candle, or Light; but, there must be a holding out of the Light, for the good and use of others. It was not sufficient, that there was a Brazen Serpent; but, the Brazen Serpent must be lifted up, that the people might see it. It is not sufficient, that there is a Standard; but the Standard must be set up. It is not sufficient, that there be a foundation; but, there must be a building upon the foundation. It is not sufficient, that there be a Garment; but, there must be a putting of it on. It is not sufficient, that there be a box of ointment, but the box must be opened, that the whole house may be filled with the smell. It is not sufficient that there be tapestry, and glorious hangings, but there must be an unfolding of them; therefore there must be a dispensation of the mysteries of Christ: for though Christ be Physic, he must be applied, though Christ be a garment, he must be put on, though he be a foundation, we must build on him, or else we have no good by him; though he in his truth be a treasure, yet he must be digged up in the ministry, though he be a light, he must be held forth, though he be food, there must be an application, of necessity therefore there must be a dispensation of the Gospel, as well as redemption wrought by Christ, preached to the Gentiles. To unfold the point a little, seeing the necessity of it, to show, What it is to preach. What it is to preach Christ. And, What it is to preach Christ to the Gentiles. To preach, what. To preach is to open the mystery of Christ, to open whatsoever is in Christ, to break open the box, that the favour may be perceived of all. To open Christ's natures, and person, what it is; to open the offices of Christ, first he was a Prophet to teach, wherefore he came into the world; then he was a Priest, offering the Sacrifice of himself, and then after he had offered his Sacrifice, as a Priest, than he was a King, he was more publicly, and gloriously known to be a King, to rule: after he had gained a people, by his Priesthood, and Offering, Manifestation of Christ's Offices. than he was to be a King to govern them▪ but his Prophetical Office is before the rest: he was all at the same time, but I speak in regard of manifestation: now to preach Christ, is to lay open these things. And likewise the states, Christ's states. wherein he executed his Office. 1 Humiliation First, the state of humiliation; Christ was first abased, and then glorified: the flesh he took upon him, was first sanctified, and then abased; and then he made it glorious flesh: he could not work our salvation, but in a state of abasement; 2 Exaltation. he could not apply it to us, but in a state of exaltation and glory. To open the merits of Christ, what he hath wrought to his Father for us: To open his efficacy, as the spiritual Head of the Church, what wonders he works in his children, by altering and raising of them, by fitting and preparing them for Heaven: Likewise, to open all the Promises in Christ, they are but Christ dished and parceled out; All the promises in Christ, are Yea and Amen: They are made for Christ's sake, and performed for Christ's sake, they are all but Christ severed into so many particular gracious blessings: To preach Christ, is to lay open all this, which is the inheritance of God's people. But it is not sufficient to preach Christ, Necessity of application in Preaching. to lay open all this in the view of others; but in the opening of them, there must be application of them to the use of God's people, that they may see their interest in them; and there must be an alluring of them, for to preach, is to woo. The Preachers are Paranymphi, the friends of the Bridegroom, that are to procure the marriage between Christ and his Church: therefore, they are not only to lay open the Riches of the Husband, Christ; but likewise to entreat for a marriage, and to use all the gifts and parts that God hath given them, to bring Christ and his Church together. Preaching of the Law. And because people are in a contrary state to Christ; to preach Christ, is even to begin with the Law, to discover to people their estate by nature: a man can never preach the Gospel, that makes not way for the Gospel, by showing and convincing people what they are, out of Christ. Who will marry with Christ, but those that know their own beggary and misery, out of Christ? That he must be had of necessity, or else they die in debts eternally; he must be had, or else they are eternally miserable. Now, when people are convinced of this, than they make out of themselves to Christ. This therefore must be done, because it is in order that which makes way to the preaching of Christ; for, the full stomach despiseth an honeycomb: Who cares for Balm, that is not sick? Who cares for Christ, that sees not the necessity of Christ? Therefore we see john Baptist came before Christ, to make way for Christ, to level the mountains, to cast down whatsoever exalts itself in man. He that is to preach, must discern what mountains there be between men's hearts and Christ, and he must labour to discover themselves to themselves, and lay flat all the pride of men in the dust; for, the Word of God is forcible to pull down strong holds and imaginations, and to bring all into subjection to Christ. And indeed, though a man should not preach the Law; The Law wrapped in the Gospel. yet, by way of implication, all these things are wrapped in the Gospel. What need a Saviour, unless we were lost? What need Christ to be Wisdom to us, if we were not fools in ourselves? What need Christ be Sanctification to us, if we were not defiled in ourselves? Wat need he be Redemption, if we were not lost and sold in ourselves to Satan, and under his bondage? Therefore, all is to make way for Christ; not only to open the Mysteries of Christ, but in the opening and application, to let us see the necessity of Christ. In a word, being to bring Christ and the Church together, our aim must be, to persuade people to come out of their estate they are in, to come and take Christ; whatsoever makes for this, that course we must use, though it be with never so much abasing of ourselves. Therefore the Gospel is promulgate in a sweet manner; Manner of publishing t●e Go●pel. I beseech you, Brethren, by the mercies of God, etc. The Law comes with, Cursed, Cursed; but now in the Gospel, Christ is preached with sweet alluring; I beseech you, Brethren; and, we as Ambassadors beseech you, as if Christ by us did beseech you, etc. This is the manner of the dispensation in the Gospel, even to beg of people that they would be good to their own souls. Christ (as it were) becomes a beggar himself; and the great God of Heaven and Earth begs our love, that we would so care for our own souls, that we would be reconciled unto him. It was fitter indeed, we should beg of him; it was fit we should seek to be reconciled to him: but God so stoops in the dispensation and Ministry of the Gospel, that he becomes a beggar and suitor to us, to be good to our souls; as if he had offended us, he desires us to be reconciled: the wrong is done on our part, yet he so far transcends the doubtings of man's nature, that he would have nothing to cause man's heart to mis-give, no doubts nor scruples to arise; he himself becomes a beseecher of reconciliation, as if he were the party that had offended. This is the manner of the publication of the Gospel: I do but touch things, to show what it is to preach Christ. Use. Seeing then of necessity there must be a dispensation, together with the Gospel; To magnify this dispensation. let us labour to magnify this dispensation of Preaching; that, together with Redemption, and the good things we have by Christ, we have also the Standard set up, and the Brazen Serpent lifted up by Preaching the unsearchable Riches of Christ unfolded to us. It is a blessed condition: Let us magnify this Ordinance, (without disparaging other means of Reading &c.) This Preaching is that whereby God dispenseth salvation and grace ordinarily. God dispenseth the Gospel by men. And God in wisdom sees it the fittest way to dispense his grace to men by men; why? 1 To try our obedience. To try our obedience to the Truth itself; he would have men regard the things spoken, not for the person that speaks them, but for the excellency of the things. If some glorious creatures, as the Angels, should preach to us, we should regard the excellency of the Preachers, more than the Truth itself; we should believe the Truth, for the Messenger's sake. And then, 2 To knit man to man. God would knit man to man by bonds of love; now there is a relation between Pastor and people, by this ordinance of God. And then, 3 As fitting our condition. it is more suitable to our condition; we could not hear God speak, or any more excellent creature: God magnifies his power the more, in blessing these weak means. And it is more proportionable to our weakness, to have men that speak out of experience from themselves, that preach the Gospel, that they have felt the comfort of themselves; it works the more upon us. Why sinners preach to sinners. Therefore, those that first preached the Gospel, they were such as had felt the sweetness of it themselves first. S. Paul, a great sinner out of the Church; and S. Peter, in the Church; he fell, after he was in the state of Grace: that these great Apostles might show to all people, that there is no ground of despair, if we humble ourselves; if they be sins out of the Church, if they be sins against the first Table; as Paul, he was a blasphemer; or against the second, he was a persecutor; yet he found mercy, notwithstanding: and for this end he found mercy (he saith) that he might teach the mercy of God to others, that he might be an example of the mercy of God to others. And so, if we relapse, and fall, let none despair: Peter, a great Teacher in the Church, an Apostle, see how foully he fell. Now, when men subject to the same infirmities, shall discover the mercy of God out of the Book of God, it works the more upon us. To have a right esteem of God's Ordinance. It is good for us to have a right esteem of the Ordinances of God, because the profane heart of man doth think it a needless matter. Question. Some are ready to say; Cannot I as well read privately, at home? Answer. Yes: but the use of private Exercises, with contempt of the public, Private Exercise, with contempt of public, cursed. they have a Curse upon them, instead of a Blessing. It is with such men as with those that gathered Mannah, when they should not; it stanke: Hath God set up an Ordinance for nothing; for us to despise? Is not he wiser, to know what is good for us, better than we do for ourselves? God accompanies his Ordinance with the presence of his blessed Spirit. The Truth read at home, hath an efficacy; but the Truth unfolded, hath more efficacy. As we say of Milk warmed, Simile. it is fitter for nourishment; and the rain from Heaven hath a fatness with it, and a special influence, more than other standing waters: so there is not that life, and operation, and blessing, that accompanies other means, that doth Preaching, being the ordinary means, where it may be had. Object. ay, but this Ordinance of God, Preaching, it is only for the laying the foundation of a Church; it is not for a Church, when it is built: then, other helps, or Prayer, and the like, without this, may suffice. Those that have such conceits, Answer. they make themselves wiser than the Spirit of God: in S. Paul, Ephes. 4. we see in Ephes. 4. Christ, when he ascended on high, Use of preaching. he led captivity captive, he gave gifts to men, some Apostles, some Prophets, some Evangelists, for the edifying and building up of the Church. So that this Ordinance it is necessary for building up still, and for the knitting of the members of Christ together still: Therefore, that is a vain excuse. Oh, Object. but what need much, less would fere he turn? Thus people grow to contemn and despise this heavenly Mannah: Answer. Necessity of much preaching. but those that are acquainted with their own infirmities, they think it a happiness to have plenty: for, naturally we are dull, we are forgetful, we are unmindful; though we know, we do not remember; and though we remember, yet we do not mind things: we are naturally weak, and therefore we need all spiritual supports and helps that may be, to keep the vessel of our souls in perpetual good case: the more we hear, and know, the fitter we are for doing, and suffering; our souls are fitter for communion with God, for all passages both of life and death: therefore we cannot have too much care this way. Oh, let us therefore choose Mary's part, the better part, that will never depart from us, and take heed of profane conceits in this kind; it is to the prejudice of our souls. We must know, that whensoever God sets up an Ordinance, he accompanies it with a special blessing▪ And we are not so much to consider men in it, but consider the Ordinance, which is his, and being his, there is a special blessing goes with the dispensation of the Word, by the Ministry. Object. Others object, they know it well enough; and therefore they need not to be taught. Answer. The Word of God preached, it is not altogether to teach us, Religion not easily learned. but (the Spirit going with it) to work grace, necessary to strengthen us in the inward man. And those that say they know it enough, deceive themselves, they know it not: Religion is a Mystery; and can it be learned at the first? There is no▪ Mystery, but it requires many years to learn: if it be but a handicraft, men are six or seven years' learning it; and is Religion, and the Mysteries and depths of it learned so soon, think we? There is a Mystery in every Grace, (in Repentance, in Faith, in Patience) that no man knows, but those that have the Graces, what belongs to those Graces. Religion consists not in some parts, and abilities, to speak and conceive of these things; and yet that is hardly learned, being contrary to our nature, having no seeds of these things: even the outside of Religion, that is the preparative to the inward, there is somewhat to do, to bring our hearts to these things. But then, Religion itself it is a deep Mystery, it requires a great deal of learning. Let us therefore set a price upon God's Ordinance: there must be this dispensation; Simile. Christ must be preached; Preaching, is the Chariot that carries Christ up and down the world; Christ profits not, but as preached. Christ doth not profit, but as he is preached: For, supernatural benefits, if they be not discovered, they are lost; as we say of Jewels, if they be not discovered, what is the glory of them? Therefore there must be a discovery by Preaching, which is the Ordinance of God for that end. Whereupon God stirred up the Apostles before, that were the main converters of the world: they had some Prerogatives above all other Preachers, they had an immediate Calling, Privilege of Apostles. extraordinary Gifts, and a general Commission; in them, was established a Ministry to the end of the world▪ Christ, when he ascended on high, and led captivity captive, (he would give no mean Gift then, when he was to ascend triumphantly to Heaven) the greatest Gift he could give, was, some to be Prophets, some Apostles, some Teachers, for the building up of the Body of Christ, till we all meet a perfect man in Christ. I will send them Pastors according to my own heart, saith God, Ier 3. jer. 3. It is a Gift of all Gifts, the Ordinance of Preaching; God esteems it so, Christ esteems it so, and so should we esteem it. And to add this further, Experience of the benefit of Preaching. to clear it from whatsoever may rise up in any man's mind; do but consider in experience, where Gods sets up his Ordinance, how many souls are converted; some are savingly cast down, and then raised up again; their lives are reform, they walk in the light, they know whither they go, they can give an account of what they hold: the state of those that live under the Ordinance of God, is incomparably more lightsome, and comfortable, and glorious, than those that are in the dark, that want it. If we had no other argument, experience is a good argument. Where doth Popery and profaneness reign most? In those places where this Ordinance of God is not set up; for Popery cannot endure the breath of the Gospel. Thus we see the necessity and benefit of Preaching. But then (in the next place) this Preaching it must be of Christ; Christ must be preached. Question. But must nothing be preached but Christ? Answer. I answer, nothing but Christ, or that that tends to Christ: Christ the object of preaching. if we preach threatenings, it is to cast men down, that we may build them up; if a Physician purge, it is, that he may give Cordials: whatsoever is done in preaching, to humble men, it is to raise them up again in Christ; all makes way for Christ. When men are dejected by the Law, we must not leave them there, but raise them up again: what ever we preach, it is reductive to Christ, that men may walk worthy of Christ. When men have been taught Christ, they must be taught to walk worthy of Christ, and of their calling; that they may carry themselves fruitfully, and holily, and constantly, every way suitable for so glorious a profession, as the profession of Christian Religion is: The foundation of all these duties, must be from Christ; the graces for these duties, must be fetched from Christ; and the reasons and motives of a Christians conversation, must be from Christ, and from the state that Christ hath advanced us unto; the prevailing reasons of an holy life, are fetched from Christ. The grace of God hath appeared (saith S. Paul, it hath shined gloriously) teaching us to deny all ungodliness and worldly lusts, and to live soberly and righteously and holily in this present evil world. So that Christ is the main object of preaching. This made S. Paul, when he was among the Corinthians, to profess no knowledge of any thing, but of Christ, and him crucified; to esteem and value nothing else: he had Arts, and Tongues, and parts, he was a man excellently qualified, but he made show of nothing in his preaching, and in his value and esteem, but of Christ, and the good things we have by Christ. Now Christ must be preached wholly, Christ preached, how. and only, we must not take any thing from Christ, nor join any thing to Christ. The Galatians did but believe the necessity of Ceremonies with Christ, and the Apostle tells them, Ye are fallen from Christ. It is a destructive addition, to add any thing to Christ: Away with other satisfaction, the satisfaction of Christ is enough; away with merits, the merits of Christ are all-sufficient; away with merit of works, in matter of salvation, Christ's righteousness is that that we must labour to be found in, and not in our own; all is but dung and dross, in comparison of the excellent righteousness we have in Jesus Christ. You must hear, and we must preach all Christ, and only Christ. S. Paul saith, he was jealous with a holy jealousy over those he taught: why? Lest Satan should beguile them, and draw them from Christ, to any other thing. Why is the Church of Rome so erroneous; but because she leaves Christ, and cleaves to other things? Therefore we must labour to keep chaste souls to Christ; and those that are true Preachers, and Ambassadors, and Messengers, they must be jealous with a holy jealousy over the people of God, that they look to nothing but Christ. Christ must be preached, But to whom? To the Gentiles. Christ preached to the Gentiles. Here lies the Mystery, that Christ, who was manifest in the flesh justified in the Spirit, etc. should be preached to the Gentiles. What were the Gentiles? Before Christ's time, What the Gentiles. they were Dogs, in our Saviour Christ's censure; Shall I give the children's Bread to Dogs? Before Christ's time, they sat in darkness, and in the shadow of death: Before Christ's time, they were the halt, and the lame, that He, the great Feastmaker, sent to bid come in: they were aliens from the Commonwealth of Israel; without Christ, without God in the world; without God, because they were without Christ. It is not to be imagined, in what misery the poor Gentiles were, before the coming of Christ, except some few Proselytes, that joined themselves to the jewish Church; for the Gentiles worshipped Devils: What were all their gods, but Devils? They were under the Kingdom of Satan, when the Gospel came to be preached among them; they were translated out of the Kingdom of Satan, into the blessed and glorious Kingdom of Christ, Coloss. 1. Coloss. 1. Yet we see here, notwithstanding they were such kind of people, the Mystery of the Gospel is preached to these, to the Gentiles. It was such a Mystery, as that S. Peter himself, although he were acquainted with it, oft times by Christ, and he might read of it in the Prophets; yet notwithstanding he was to be put in mind of it, Act. 10. Act. 10. when he was to go to Cornelius, he saw a Vision full of Beasts, and a Voice saying, Kill, and eat: and indeed, the Gentiles were little better than Beasts; they were esteemed so, before they had the Gospel; and the preaching of it to them, you see it was a Mystery to S. Peter himself. But, Object. why did God suffer the Gentiles to walk in their own ways? Act 14.16. as the Apostle saith, Act. 14.16. Why did he neglect and overlook the Gentiles, and suffer them to go on in their own ways, so many thousand years before Christ came; were they not Gods creatures, as well as the jews? I answer; Why the Gentiles strayed so long. this is a Mystery, that God should suffer those witty people, that were of excellent parts, to go on in their own ways. But there was matter enough in themselves; we need not call God to our Bar, to answer for himself; they were malicious against the Light they knew; they imprisoned the light of nature that they had, Rom. 1. as it is Rom. 1. they were unfaithful in that they had: therefore, besides that it is a Mystery, God may well be excused. Do but look to the judgement that some of the Heathens had of divine things, what reprobate and malicious judgements they had, how basely they esteemed of the jews? Tully. the jewish Nation, saith Tully, show how God regards them, in that she hath been overcome so oft by Nabuchadnezzar, and Pompey, etc. What a reasoning was this? And that proud Historian Tacitus, Tacitus. how scornfully doth he speak of Christians? It is not to be imagined, the pride that was in the Heathens against the jewish Religion, especially the Christian Religion, how they scorned and persecuted it, in the beginning of it. So you see, in the best of the Heathen men there was matter and ground of God's just condemning of them: therefore we need not quarrel with God against that. Object. But here is another Mystery; Why the Gentiles, being all alike naught, A Mystery in calling the Gentiles. God should leave the better of the Gentiles, and reveal Christ to the worst? Were not Socrates, and Plato, and such like, more goodly Moralists than the Corinth's, & Ephesians? What kind of people were the Corinthians? A proud people, Fornicator, Idolaters, as the Apostle saith, such were some of you; here is a Mystery. Answer. It is God's sovereignty, we must let God do what he will; he will be merciful to whom he will be merciful, and he will neglect whom he will, saith Austin, we must be very reverend in these matters; it is most safe to commit all to God, and usurp no judgement here; it is a Mystery: yet there is some satisfying reason may be given, why the Gentiles were called, when Christ came in the flesh, and not before; beside, many Prophecies foretold that it should be so, and some reason may be given why it was so. Because they were to be incorporate to the jews, Why the Gentiles were not called, till Christ's coming. to be fellow-Citizens with the Church of the jews, they were to be of God's Household; as it is excellently and largely set down in Ephes. 2. Ephes' 2. Now Christ coming, took down the partition-wall: Christ is the Centre in whom they meet, in whom they are one; therefore they met one with another when Christ came, because he is the Saviour of both; he is the Cornerstone, whereupon both are built: so that now they are fellow-Citizens, since Christ came. And you see in the Genealogy of Christ, Christ came both of jews and Gentiles. he came both of jews and Gentiles, as we see in Ruth: Divers of our Saviour's Ancestors, they were Gentiles as well as jews; to show, that he that came of both, he came to be the Saviour of both. But it is the safest (as I said before) in these Quaere's, to rest in the wise unsearchable dispensation of God; and rather be thankful, that God hath reserved us to these times, and places of knowledge, then to ask why our forefathers did not know Christ. Double Spring of the Gospel. We enjoy a double Spring of the Gospel, and the benefits of it. First, we were delivered from Heathenism: what kind of people were we in julius Caesar's time? barbarous people. And after when Popery came in, God delivered us from that; there was a second Spring. Yet how few give God praise, that hath had mercy on us Gentiles, that hath delivered us from Gentilism and from the darkness of Popery? but we grow weary of Religion, as they did of Manna. What use to make of the Gospel. Let us therefore make good use of it, that God hath been merciful to us Gentiles, in these later times. And let us that are borne in the precincts of the Church, help our faith in the time of temptation this way: Certainly, God means well to my soul; I might have been borne before, in times of ignorance, and places of ignorance, and never have heard of Christ: but I have been baptised, and admitted into the Church; and by that, there is an Obligation; before I understood myself, I was bound to believe in Christ; God was so careful of my soul, when I understood nothing, that there should be a Bond for me, to believe in Christ: if God had not meant well to my soul, I should not have lived so much as to hear of the Gospel. Thus we should gather upon God, as the woman of Canaan did upon our Saviour Christ, and fight against all distrust, and unbelief, and all temptations of Satan, that present God as though he cared not for us: there cannot be too much art, and skill, to help our Faith this way. Again, the Gentiles have now interest in Christ, since the coming of Christ, and not before; it is a Mystery: it were not a Mystery, if the Gentiles had had interest in Christ, and been within the Pale of the Church before. There are several degrees of the dispensation of salvation. Several degrees of the dispensation of salvation. There is first, the ordaining of salvation; that was, before all Worlds. And then the Promise of salvation; that was, when Adam fell. Then, there is the procuring of salvation promised; that was by Christ, when he came in the flesh. Then, there is the promulgation, and enlarging of salvation to all people; this was, after Christ was come in the flesh. Then, there is the perfect consummation of salvation, in Heaven. Now the execution of the Promise, and the performance of all good concerning salvation, it was reserved to Christ's coming in the flesh; and the enlargement of the Promise to all Nations, was not till then. I do but touch this to show, that God hath had a special care of this latter Age of the World. Some account the fi●st Age of the World, to be a Golden Age; the next, Silver; and then, an Iron Age: but indeed, we may invert the order; we live in the Golden Age, the last Ages, when Christ was manifested: What is the glory of times, and places? The manifestation of Christ. The more Christ is laid open with his unsearchable riches, the more God glorifies those times, and places; and that is the Golden Age, where the Gospel is preached. Therefore, we cannot be too much thankful for that wondrous favour that we have enjoyed so long time together, under the glorious Sunshine of the Gospel. Ground of enlarging the Gospel to other people. Hence we have a ground likewise of enlarging the Gospel to all people, because the Gentiles now have interest in Christ; that Merchants, and those that give themselves to Navigation, they may with good success carry the Gospel to all people: There are none shut out now, since Christ, in this last Age of the World; and certainly, there is great hope of those Western people. We see the Gospel hath imitated the course of the Sun; The Sun of Righteousness hath shined like the Sun in the Firmament: the Sun begins East, and goes to the West; so the Gospel, it began in the Eastern parts; it hath left them, they are under the Turkish barbarous tyranny at this time; the Gospel is now come to the Western parts of the World: For, Christ will take an holy state upon him, and will not abide long where he is dis-esteemed, where the Gospel is undervalved, and blended with that which is prejudicial to the sincerity of it, when there is little care had what men believe: The state of the Gospel, and Truth, is such, that if it be mingled overmuch with Heterogeneal stuff, it overthrows it; and Christ will not endure this indignity. Therefore, let us take heed, that we keep Christ and his Truth with us exactly; and let us take heed of sinning against the Gospel, if we would have it stay with us; especially, of sins immediately against the Gospel: Sins against the Gospel. as for instance; 1 Superstition. Take heed of joining Superstition and Popish▪ trash with it, or the like, that will cat out the very heart of the Gospel, and sets up man in the place of Christ. 2 Decay in love. Again, take heed of decaying in our first love: We see God threateneth the Church of Ephesus, for not cherishing and maintaining her first love; that he would remove not only the Gospel, but the Candlestick, the Church itself; for security in abundance and plenty, and decay in her first love, God threateneth, that he will scatter the Candlestick, the Church itself, into foreign places. Again, 3 unfruitfulness. a sin against the Gospel, is unfruitfulness under it: When men shall have the blessed influence of the Gospel, the Soule-saving Truth, the good Word to be long among them; and to be as barren under it, as if they were Pagans: For the Gospel to have no more power over our souls, then if we had no Gospel at all: That there is no difference between us and Heathens, in regard of our conversations: To go no further than they; nay, not so far in honesty, and justice, and sobriety: Let us take heed of these and the like sins against the Gospel. And I say, it should be a ground of labouring the conversion of those that be Savages, be they never so barbarous, to labour to gain them to Christ. Hindrances to the conversion of Pagan. There are indeed some hindrances: there be jannes' and jambres among them, instruments of the Devil, to keep them in blindness and ignorance; and then custom, that they are bred in, (which prevails most with the sorriest people) for ignorant people, that have their wits determined to one way they are so strong in it, as they are not to be untaught; as it is hard to teach a Beast, because he is taught to go one way, for want of variety of conceptions, being void of reason: now, people by nature are little better than Beasts; therefore they are so fixed and determined in that way they are brought up in, and are so settled by the Devil and those Priests among them, and by the tyranny of those that have come among them, the Spaniards, etc. that hath hindered their conversion much: yet take them as bad as they can be, God hath a time for them. What were we of this Nation sixteen hundred years agone? There is a fullness of the Gentiles to come in; and certainly, it is not yet come, fully: For, it is probable, nay, more than probable, that there are some people that never had the Gospel; and the fullness of the Gentiles must come in, before the other Mystery of the calling of the jews. I speak it, to encourage those that have interest that way, not to take violent courses with them. There is nothing so voluntary as Faith; it must be wrought by persuasions, not by violence: and there is a ground of encouragement hence, that since the coming of Christ, there is a liberty for all Nations to come in, Christ must be preached to the Gentiles. Gospel preached, the excellency of a Nation. To conclude this point; let us consider, that we are those Gentiles, that have enjoyed this preaching of Christ; and it is the glory of our Nation: it is not our strength, or riches, or any ornament above others, that sets us forth so much as this, that we have the Gospel preached among us, that these blessed streams run so plentifully every where among us. Let us labour to value this inestimable benefit: Where the Gospel is not preached, there the places are Salt-pits, despicable places, whatsoever they are else, as it is in Ezechiel; they are under the Kingdom of Satan: it is the glory of a Nation, to have the Truth among them. The glory of Israel was gone, when the Ark was taken: the Religion and Truth we enjoy, it is our Ark; our glory is gone, if we part with that. Therefore, whatsoever God takes from us, let us desire that he would still continue the Gospel of Truth; that he would still vouchsafe to dwell among us, and not leave us. What were all things in the world beside, if we had not the blessed Truth of God? we must leave all ere long. Therefore let us labour to have the eyes of our understanding enlightened, to conceive aright of the difference of things, and to value ourselves by this, that Christ is manifested to us; and thereby we have interest in Christ, more than by any interest and part and portion in the world beside: for then Christ will delight to be with us still, when we make much of him, and esteem, and prize, and value him. Believed on in the world. After preached to the Gentiles, Christ believed on in the world. he joins, Believed on in the World; to show, that Faith comes by hearing. Indeed, preaching is the Ordinance of God, sanctified for the begetting of Faith, for the opening of the understanding, for the drawing of the will and affections to Christ. Faith the marriage of the soul to Christ. Faith, is the marriage of the Soul to Christ: now, in marriage there must not be a mistake, and error in the person; for, than it is a kind of nullity. Now, that the person to whom we are to be married by Faith, may be known to us, there is an Ordinance of Preaching set up, to lay open our own beggary and necessity, what we are without him, and to open the Riches of our Husband, the Nobility, and Privileges, and whatsoever is glorious in Christ, that the Church may know what a kind of Husband she is like to have. Rom. 10. In Rom. 10. you have the Scalacoeli, the Ladder of Heaven, Ladder of Heaven. as a good old Martyr called it, and we must not presume to alter the Staves of that Ladder: How can they call upon him, in whom they have not believed; and how shall they believe, without a Preacher; and how shall they preach, unless they be sent? Here is Preaching, and Believing; and then Prayer. There are some that are bitter against this Ordinance of Preaching, and advance another excellent Ordinance of Prayer, to the disparagement of this; if they would join them both together, it were well▪ You see what the Apostle saith; How shall they call upon him, in whom they have not believed; and how shall they believe without a Preacher? without this Ordinance of Preaching: Showing, that we cannot have the Spirit of Prayer, without Faith; nor Faith, without Preaching. And the Wise man saith, He that turns his ear from hearing the Law, (under what pretence soever) his prayer shall be abominable. The prayers of such men, that would cry down this Ordinance, how are they like to be accepted? they are abominable. We see here, the Apostle sets them down in this degree, Hearing, and Believing, and Prayer; and here in this place, Preaching goes before Believing. Therefore the Gospel unfolded, is called the Word of Faith, because it begets Faith, God by it works Faith; and it is called the Ministry of Reconciliation, because God by it publisheth reconciliation. As preaching goes before believing, so it is the blessed instrument, by reason of the Spirit accompanying of it, Difference between Gods and men's proclamations. to work Faith. In the Ministry of the Gospel, there is not only an unfolding of the excellent things of Christ, but there is grace given by the Spirit, to believe: And herein this publication & proclamation differs from all other publications in the world; men may publish & proclaim what they would have, but they cannot give hearts to believe it: but in the blessed promulgation and publishing of Divine Truths, there is the Spirit of God accompanying it, to work what it publisheth; it opens the Riches of Christ, and offers Christ, and Christ is given to the heart with it; it publisheth what is to be believed and known, and it altars our courses; together with it, there goes a power (the Spirit clothing the Ordinance of Preaching) to do all. Therefore it is called the Ministry of the Spirit; why? because what is published in the preaching of the Word, to those that belong to God, it hath the Spirit to convey it to the souls of God's people. Therefore he saith here, first preached, and then believed. Enemies to preached 〈…〉 to salvation. Therefore, those that are enemies to this Ordinance of God, they are enemies of the Faith of God's people, and by consequent enemies of the salvation of God's people. But the more the proud and haughty Atheistical heart of man riseth against it, the more we should think there is some divine thing in it; it must needs be excellent, because the proud heart of man stomaches it so much: we see here, it is the means to work Faith. Therefore as we esteem Faith, and all the good we have by it; let us be stirred up highly to prize a●d esteem of this Ordinance of God. So much for the coherence, or connexion, Preached to the Gentiles: and then, Believed on in the World. For the word themselves, we see here first, that Christ, Christ must be believed on. as he must be unfolded in preaching, so he must be believed on. Because the dispensation Ministerial, is not enough, unless there be an applying grace in the heart; and that is a spirit of Faith, whose property is, Faith the grace of application. to make peculiar that that is offered: There is a virtue of application, in this grace of Faith; where there is a giving, there must be a receiving, or else the gift is uneffectuall. Christ is the Garment of the Soul, he is the foundation, and food, etc. As I said before, he is our Husband, we must give our consent; believing, is a spiritual marriage: in marriage, there must be a consent; this consent, is Faith; that makes up the Bond between Christ and the believing soul. Therefore, of necessity there must be Faith; all else, without believing in Christ, is nothing. Faith is the means of making Christ our own, and no other thing whatsoever. The Papists have ridiculous means, Popish means of applying Christ, ridiculous. that they understand not themselves, nor any body else; they make the Sacrifice of the Mass, a means to apply Christ, and other courses: but the Ministerial means to apply Christ, is the preaching of the Gospel, and Faith, that is wrought by the Ministry of the Gospel; and there is no other way of application, by the Mass, or any such thing. Christ without Faith doth us no good; in Heb. 4. Heb. 4. The Word that they heard, did not profit them, because it was not mingled with Faith: The Word of God, the Gospel, it is the power of God to salvation; but it is to all that believe: whatsomever good Christ doth to us, he doth it by Faith. It is a rule in Divinity, and it is to purpose, in the deciding some controversies, that a spiritual benefit, not known and applied, is a nullity; because God intends all, whatsoever we have to be opened to us, and applied, that he might have the glory, and we the comfort. We see the excellency, and necessary use of this Grace of Faith. How is Christ to be believed on? Christ must be believed on. We must rest upon no other thing, either in ourselves, 1 Only. or out of ourselves, but Christ only. In Popery they have many other things to rest on, & their Faith being corrupt, all their obedience likewise is corrupt, that springs from it. They dishonour Christ, to join any thing in the world with him. The Apostle is wondrous zealous in this, to have nothing joined with Christ: as in Galat. 5. Galat 5. If ye be circumcised, Christ shall profit you nothing: only Christ must be believed on, in matter of salvation. 2 Wholly. And whole Christ must be received: believing is nothing but a taking or receiving of Christ, as a Lord and as a Saviour; as a Priest, to redeem us by his blood; and Christ, as a King to govern us: we must take whole Christ. W● see what manner of Faith is in most men; that snatch out of Christ what they lift, to serve their own turn: as he died for their sins, so they are glad of him; but as he is a Lord, and King to rule and govern them, so they will have none of him; but, turn the grace of God into wantonness. But Christ, as we must rest and rely on him only, so we must receive him, and believe on him wholly. Christ the main object of Faith. Now Faith looks upon Christ, as the main object of it, as it justifieth, the same Faith, it looks upon the whole Word of God, as a Divine Truth revealed: but for the main work of it, it looks upon Christ; Simile. Christ is the Jewel, that this Ring of Faith doth enclose: and as the Ring hath the value from the Jewel, so hath Faith from Christ. In the main point of justification, and comfort, Faith lays hold upon Christ, for mercy: for the distressed afflicted soul, it looks first of all, to comfort, and peace, and reconciliation: therefore it looks first to him that wrought it, that is, Christ. Now, the same Faith that doth this, it believes all Divine Truths, the threatenings, and Precepts, etc. Faith chooseth not its object, to believe what it lists; but it carries the soul to all Divine Truths, revealed: but, when we speak of justifying Faith; then Christ, and the Promises, and the mercy of God in Christ, is the first thing that the soul looks unto. Christ is the first object of Faith, before any benefit or gift that we have from him; first, we must receive Christ, before we have any grace, or favour, or strength from him: And a sanctified soul looks first to Christ, to the love of Christ, to the person of Christ, Faith looks first on Christ's person. and then to his goods and riches. As one that is married, she regards first the person of her Husband, and then looks to the enjoyment of his goods, and inheritance, and Nobilities; or else it is no better than a Harlot's love. So Faith looks to the person first; it knits us to Christ, to be in love with, and to embrace Christ; and then, it looks to all the good things we have by him: for he never comes alone, there is a world of good things in him; all that tends to grace and glory: yet it is the person of Christ, that the soul of a Christian principally looks to; other Divine Truths are the object of Faith, to direct and sway our lives: yet notwithstanding they are not the object of Faith, when we look for comfort, for forgiveness of sins, and reconciliation with God; then, it looks to Christ especially. Christ chiefly to be preached and heard. Therefore, we that are Ministers of the Gospel of Christ, should especially look to unfold the riches of Christ; and those that are God's people, should especially desire to have Christ unfolded, and the riches of God's love in Christ. The soul that ever found the sting of sin, the conscience that ever was awakened, to feel the wrath of God, it accounts nothing so sweet, as Evangelicall Truths; those things that concern his Husband, and Saviour. A carnal man loves to hear moral points wittily spoken of, as delightful to his ear; but the soul that understands itself, what it is by nature, that ever felt in any degree the wrath of God for sin, of all points, it desires most to hear of Christ, and him crucified. Therefore, we may judge ourselves by our ears, of what temper our souls are; for, the ear tastes if speeches, as the mouth doth meats, as job saith. Believed on in the world. What meant here by world. By world, especially here in this place, is meant the world taken out of the world, the world of elect. There is a world in the world, as one saith well, in unfolding this point, as we see, man is called a little world, in the great world. Christ was preached to the world of wicked men, that by preaching a world might be taken out of the world, which is the world of believers. Hence we may clear our judgements in that point, that when Christ is said to redeem the world, it must not be understood generally of all mankind: we see here, the world is said to believe in Christ; did all mankind believe in Christ, was there not a world of unbelievers? We see here Christ believed on in the world; the World that was opposite, that were enemies, that were under Satan. Against despair. Who shall despair then? Therefore, let us conceive well of Christ. Why was he manifest in the flesh, and why is there an Ordinance of Preaching? Wherefore is all this, but that he would have us believe, be our sins what they will? Put the case, that there were a world of sin in one man, that one man were a world of naughtiness; as in some sense, S. james saith, there is a world of wickedness in the tongue; if in the tongue, much more in the heart, which is the sink of wickedness. But put the case, there were a world of wickedness in one man; what is this, to the satisfaction of God manifest in the flesh, and to the infinite love of God, now pacified in Christ, looking upon us in the face of his beloved Son? You see here, Christ is believed on in the world: Do but consider what is meant by the world in Scripture, how it is set down to be in an opposite state to Christ; and look to the particular state of the Gentiles, that are said to be the world; what wretched people were the Corinthians, before they believed; and the Ephesians, and the rest? Let no man therefore despair; Conversion of Savages. nor (as I said before) let us not despair of the conversion of those that are Savages in other parts; how bad soever they be, they are of the world: and if the Gospel be preached to them, Christ will be believed on in the world Christ's Almighty power goeth with his own Ordinance, to make it effectual: since the coming of Christ, the World lies before Christ, as beloved of him, some in all Nations. The Gospel is like the Sea; what it loseth in one place, Simile. it gaineth in another: so the Truth of God, if it lose in one part (if it be not respected) it gets in another, till it have gone over the whole World. Of the jews. And when the fullness of the Gentiles is come in, then comes the conversion of the jews. Why may we not expect it? They were the people of God. We see Christ believed on in the World: we may therefore expect, that they shall also be called; there being many of them, and keeping their Nation distinct from others. Believing in Christ, a Mystery. Now I shall show how this is a Mystery; Great is the Mystery of Godliness, Christ believed on in the World: This is a great Mystery to join these together; The World, and Believing: it is almost as great a Mystery, as to join God and man together; a Virgin, and a Mother: to bring an Vnbeleeving rebellious heart (such as is in the world) and believing together, it is a great Mystery, in diverse considerations. 1 In respect of the world. First, if we consider what the World was; an opposite, and enemy to Christ; and under his enemy, being slaves to Satan, being Idolaters, in love with their own inventions, which men naturally dote on. Here was the wonder of God's love, and mercy, that he should vouchsafe it to such wretches. We may see by S. Paul's Epistles, what kind of people they were, before they embraced the Gospel. Here was Gods wondrous dignation, that God should shine upon them that sat in darkness, and in the shadow of death; that were abused by Satan, at his will: That the World, that is, all sorts of the World, from the highest to the lowest, should at length stoop to the Cross of Christ: That the Emperors should lay their Crowns at Christ's feet; as Constantine, and others; Christ at length subdued the Roman Empire itself to the Faith: That the Philosophers of the World, that were witty, and learned, should at length come to embrace the Gospel; for diverse of the Fathers were Philosophers before: That men of great place, of great parts, and learning, and education, and breeding, should deny all, and cast all prostrate at the feet of Christ; for these to be overcome by plain Preaching, for meanness to overcome mightiness, for ignorance to overcome knowledge; yet notwithstanding, these great and wise men of the World were overcome by the Gospel. It was a Mystery, that the World should believe; if we consider (besides their greatness and wisdom) the inward malicious disposition of the World, being in the strong man's possession: for these men to believe the Gospel, surely it must needs be a great Mystery. Again, 2 Those that carried the message. if we consider the parties that carried the Gospel, whereby the World was subdued; a company of weak men, unlearned men, none of the deepest for knowledge; only they had the Holy-Ghost, to teach and instruct, to strengthen and fortify them, (which the World took no notice of) men of mean condition, of mean esteem, and few in number. And these men they came not with weapons, or outward defence, but merely with the Word, and with suffering▪ their weapons, were nothing but patience, and Preaching, offering the Word of Christ to them, and suffering indignities, as S. Austin saith; the World was not overcome by fight, Aug. but by suffering: So the Lambs overcame the Lions, the Doves overcame the Birds of prey, the Sheep overcame the Wolves. I send you (saith Christ) as Sheep among Wolves: and how? by nothing but by carrying a Message, and suffering constantly and undauntedly, for going with their Message; for they had cruel bloody Laws made against them, that were executed to the utmost: yet by these means they overcame; by Preaching, and sealing the Truth that they taught by suffering: a strange kind of conquest. The Turks conquer to their Religion, but it is by violent means; it is a Religion of blood: but here (as I said) meanness overcame greatness, ignorance overcame learning, simplicity overcame pride, baseness overcame glory; a Mystery, in this respect. 3 In respect of the Truth they taught. Again, if we consider the Truth that they taught; being contrary to the nature of man, contrary to his affections; to enforce self-denial to men, that naturally are full of self-love, that make an Idol of their wit, and will: for them to come to be taught to be fools, in respect of wit, and to resign up their wills to the will of another: for these men to believe things, that are above belief to carnal men, as St. Austin observes, Aug. it was the wonder of the world; what a kind of doctrine was this, to win such entertainment in the world as it did? yet it did make men deny themselves, deny their wits, their wills, their goods, their lives: Therefore, in this respect, it was a great Mystery, that Christ should be believed on in the World. Again, 4 In respect of the suddenness. if we consider another circumstance, it adds to the Mystery, that is, the suddenness of the conquest; the world was conquered to the Faith and obedience of Christ. In a short time after Christ, one man, S. Paul, spread the Gospel almost all the world over; he conquered almost all the world, he spread the savour of the Gospel like Lightning, suddenly, and strongly; because there was an Almighty Power and Spirit accompanying the glorious Gospel: and thereupon it came to be thus effectual with the world. Again, 5 In respect of Christ. it is a wonder, in respect of Christ, whom the world believed on. What was Christ? Indeed, he was the Son of God, but he appeared in abased flesh, in the form of a servant: he was crucified; and for the proud world to believe in a crucified Saviour, it was a Mystery. Lastly, 6 In respect of Fa●th. it is a great mystery, especially in respect of Faith itself; Faith being so contrary to the nature of man For the heart of man, where Faith is wrought, to go out of itself, and to embrace a beginning, and Principle, and rising of life, from another; to seek justification and salvation, by the righteousness and obedience of another: for the proud heart of man to stoop to this, to acknowledge no righteousness of its own to stand before the Tribunal of God, but to have all derived from Jesus Christ; to fetch forgiveness of sins out of the death of another, to wrap itself in the righteousness and obedience of Christ, given of God for it; the heart of man, without a supernatural work of the Spirit to subdue it, will never yield to this, because proud flesh and blood will always have somewhat in itself to dote upon, and to set it out before God; and when it finds nothing in itself, than it despairs: for the heart of man thus to go out of itself, and rely only upon the righteousness of Christ, not having its own righteousness; this is the greatest Mystery. Especially for a guilty Soul, that hath its eyes opened, to discern of its own estate; for a conscience awakened, to trust in God, being a holy God, a just God: for these two to meet together; God, and a doubting, galled, misgiving conscience, forecasting the worst: for such a conscience to find peace, by this act of Faith casting itself upon Christ; this is more than can be done by any power of nature. Faith altogether above nature. There is somewhat in nature, for all legal obedience; man naturally hath some seeds, to love his Parents, to hate Murder, and the like: but to go out of himself, and cast himself upon God's love, and mercy in Christ, there is no seeds of this in nature, but all against Faith in Christ: oft times, when a man is cast down, all in the world seems to make against him; and then for a man to have his heart raised up by an Almighty power, to believe; certainly, this must be a Mystery: I say, when all makes against him, his Conscience makes against him, and the Judgement of God against him, and Satan's temptations against him, all the frame of things present seems to be against him, God himself oft times seems to be against him, to be an offended God, justly offended with his sins; for the soul in this case to cast itself upon God, in Christ, there must needs be a hidden and excellent deep work on the soul: This is the greatest Mystery, the greatest difficulty is in this branch; considering, how contrary to the heart of man Faith is. Let us take heed of shallow conceits of Faith; To have high conceits of Faith. as if it were an easy common universal grace, to believe: No, beloved; it is a supernatural powerful work. Saint Paul sets it out divinely, Ephes. 1.18. and largely, in Ephes. 1.18. He calls it, the Mighty power of God: it requires not only a Power, but an Almighty Power, to raise the heart of man to believe. For, even as the work of Redemption, Redemption a greater work than Creation. by Christ, is a greater work in itself, than the work of Creation; 1 For Power. so also the work of Conversion, though they be all one to an infinite Power, yet the thing itself is more difficult, to make the heart of man to believe, then to make a world of nothing: for, when God made the world, there was nothing to oppose, there he had to do with simple nothing; but when God comes to make the heart believe, he finds opposition and rebellion, he finds man against himself, he finds the heart and conscience against itself, he finds opposition from Satan, that helps man's distrustful heart; then all meet together, afflictions, the sense of God's anger, and man's guilty conscience: now to make such a man believe, is more than to create a world▪ 2 For mercy. And as God showed more power, so he showed more mercy in the work of Redemption, then in the Creation. In the Creation, there he did good to a good man; Adam was created good, and he should (had he stood) have continued in a good condition: but in the work of Redemption, God doth good to evil men; God transcends in his love, because the glory of his mercy reigns in the work of Redemption: so that the power, and wisdom, and mercy, being greater in the work of Redemption, it requires a more supernatural power in the soul to apprehend this, than any other Truth; as the work in Redemption is more glorious, so the Divine grace and virtue in the soul, that makes use of this, (which is Faith) it must be more excellent than all other Graces whatsoever. And as it must be God, that must save and redeem us, so it must be God that must peswade the heart of this: as Christ, who is God, must perform the work of Redemption; so it must be God the Holy-Ghost, that must persuade the heart, that God loves it so much, and raise the heart to apprehend it, and make use of it; no less power will do it. Let us (I say) have great conceits of this excellent grace of Faith; All men have not Faith: it is a rare grace, a rare jewel. When Christ comes, shall he find Faith in the world? Certainly, it is a Mystery, for a man to believe in Christ; for a natural man to be brought to rely upon Christ; To you it is given to believe, saith the Apostle: he might well say, it is given, it is no ordinary gift neither. Therefore let us pray with the Disciples, Lord increase our Faith; and with the poor man in the Gospel, Lord, I believe, help my unbelief. The next thing I will touch, Faith put for all graces. shall be this; That Faith is put here for all graces. Here, in these six Clauses of this great Mystery of Godliness, there is only this one that is within us; God manifest in the flesh, justified in the Spirit, seen of Angels, preached to the Gentiles, received up in glory; these are all without us: but this one, believed on in the world, that is only within us, and it is set down in stead of all, and indeed so it is; for it draws all other graces after it, it enlivens and quickens the soul, it is the spri●g of spiritual life in us, it is the first grace of all: There are some degrees of the Spirit (perhaps) before it, but all graces have their quickening from Faith; it infuseth supernatural vigour into all the parts and powers of the soul, and into all graces whatsoever. Where Christ is believed on in the world, all follows, love and patience, and courage, and fortitude, whatsoever; as we see in Heb. 11. Heb. 11. By Faith they had a good report: they had a good report for patience, and for courage, and other good works; but, all these came from Faith: therefore, by Faith they had a good report. Therefore the acting of all other Graces, it comes from Faith: By Faith, Enoch walked with God; by Fa●th, Noah and Moses did so, and so; signifying, that Faith is the ground of all. Faith it fetcheth spiritual life from Christ; for all, whatsoever is good; it knits us to the spring of life Christ; Unbelief the sin of Adam. it is the grace of union. Even as Satan by unbelief, did infuse all his poison at the first; for, by making our first Parents stagger in the Word of God, came sin; so by Faith all obedience comes; all have their rising and beginning from Faith. Encouragements to believe, are from Christ. As it draws spiritual life from Christ, so the encouragements are by Faith, to all other graces whatsoever, for patience, and love, etc. Faith must set before them the object, and the reasons from the glory to come, from the love of God in Christ, when Faith propounds all this, than it stirs and quickens all graces: Faith yields strong reasons, and discourse, to stir us up to whatsoever is necessary. Why do I hope for the glory to come? I believe it first. Why do I love God? I believe he is my Father, in Christ; all have strength from Love, and that from Faith: unless I believe that God loves me in Christ, I cannot love him; unless I love him, I can express no virtue for him, no patience, no good work: so it puts life into all; therefore, it is here put for all, believed on in the World. It should stir us up to make much of this Faith, above all graces to desire it. And being a Mystery, Trials of Faith. and so excellent a grace, we had need to discern whether we have it, or no; therefore I will touch a few evidences, some of them out of the Text. First, 1 How it is bred. if you believe, it comes usually after Preaching: We see here, Preached to the Gentiles; and then, Believed on in the World. Whence came thy Faith? If not by the Ordinance of God, thou mayest expect it to be a bastard Faith, it hath not a right beginning; especially, if it be joined with contempt of God's Ordinance, it is no Faith, but a presumptuous conceit; Preaching, and Believing, here go one after another: Therefore, examine how thy Faith was wrought in thy heart. Again, 2 By Conflict. (as I said) Faith being a Mystery, in regard of such a world of opposition between the heart of man, and Christ, Satan helping the unbelieving heart; here must needs be a strife and conflict with Faith. Therefore, those men that never had conflict with their own unbelieving heart, that never had conflict with Satan's temptations, they never had Faith: for, it is a Mystery to have Faith; it is with opposition, and conflict; no grace hath the like conflict, and opposition from Satan: for Satan aims, in all sins, to shake our Faith and affiance in God's love: As God aims at the strengthening of Faith above all; so the Devil hates it, above all▪ and in all temptations whatsoever, he aims to shake our Faith at the last. Therefore, there must needs be opposition to ourselves, and our own doubting nature, and to Satan's temptations, and to the course of things, that sometimes are clean opposite to a man: for a sinner to believe the forgiveness of sins, for a miserable man to believe glory in the world to come, for a dying man to believe life eternal, for a man tumbled into the Grave, to believe that he shall rise from the dead; if there be no conflict with these things, so opposite to Faith, there is no Faith. 3 By what it works. Then again, in the third place, it is the spring of all obedience; the Apostle calls it, the obedience of Faith, Rom. 1. Rom. 1. All preaching is for the obedience of Faith; obedience of Faith, brings obedience of life, and conversation. Examine thyself therefore, by the course of thy obedience; by that that comes from Faith, see what it works in thy soul, in thy life, and conversation. And here I might be very large: for, where Faith is, 1 Peace. First of all, (after it hath been a means to justify, to lay hold upon the all-sufficient righteousness of Christ, to stand between God and us, to clothe and cover our souls, then) it pacifieth the conscience; Being justified by Faith, we have peace with God, through jesus Christ our Lord. Faith hath a quieting power; it quiets the soul, because it propounds to the soul a sufficient satisfaction in God-man; it propounds to the soul Christ sealed by God the Father; having done all that is necessary to salvation, it sets down the soul: for he was God, and therefore able; and man, and therefore willing to save. Faith sets Christ as wooing us first, in his Ministers inviting us, alluring us, commanding us, removing objections from our unworthiness; Come unto me all ye that are weary, and havie laden: and objections from our want of any goodness; Come, and buy without Money, the all-sufficiency of Christ. Hereupon Faith comes to quiet the soul, in the sweet course that Christ takes to bring the soul to him, being so able and willing, and showing his willingness by all means, that may procure love, that the soul may rest without doubting. Saith the soul, Surely Christ intends well to me being so able, God in the flesh, and setting up an Ordinance, a Ministry, whereby he invites me, and allures me, and commands me; and then also I have examples before me, of wicked men that have been converted: hereupon the soul comes to be at rest; Faith hath a quieting power. And then again, 2 Altering the course. there is presently an alteration of the course; jordan goes backward; there is a turning of a man wholly: for, Faith is a turning of the soul clean another way; it turns the soul from the world to God, and Christ; from the present evil world, to a better world. We see, as soon as Zacheus believed, his thoughts were altered, his esteem of the things of this life was altered; half my goods I give to the poor. We see, in the Acts of the Apostles, as soon as they believed, they burned their Books. As soon as a man believes in Christ, down goes the esteem of the world, and all worldly things whatsoever, because he sees a higher excellency in Christ. The poor Gaoler, when he had misused the Apostles, as soon as he believed, we see how he neglects all, and makes a Feast for them presently. As soon as Faith enters into the soul, there is a mean and base esteem of all things, Esteem. and a high esteem of Christ; All is dung, in comparison of Christ: There is a change of the soul; and an esteem, that goes before that change. We work, as we esteem, as soon as we believe, we esteem Christ, and the things of a better life, above all other things: And thereupon goes the whole soul, and the bent of it, that way, (though with some conflict.) We see in the Epistles of Saint Paul, before those men believed in Christ, the Ephesians, the Colossians, the Romans, etc. what wicked people they were before, and how they were changed, as soon as they believed, than they were Saints. 4 Prevailing. Again, where this Faith is, it is a triumphing, a conquering grace, a prevailing grace; it overcomes the world, and whatsoever is opposite: for, it sets before the soul greater things than the world can. The world presents terrors; what are these, to the glory that shall be revealed? The world sets out pleasures, to allure us; and profits, and favours; and this, and that: but what are all these, to the favour of God in Christ; what are they, to Heaven? What can the world set before the soul of a believer, that is not beneath? Faith can raise the soul above all worldly things; it subdues the natural doubts and loves, the fears of troubles and cares for the world; and all the affections that were before ruling in the soul, Faith coming into the soul, subdues all to itself, and makes them all serviceable. Thus it prevails; if not at the first, yet in the continuance of time, it prevails by little and little, in the hearts of all believers. It is a victorious grace, as we see in Moses, and Abraham, etc. how it prevailed against all obstacles whatsoever. How many discouragements had blessed Abraham to leave his father's house, and to go he knew not where; and after to sacrifice his son? Yet Faith overcame all. So Moses, to leave the Court, and to cleave to a despised people; what a work of Faith was there? Faith is victorious. Therefore, when people are drawn away with any thing; that the looks of any man skares them; that the very noise of danger affrights them, when the hope of any rising will make them warp, to do any thing; when the hope of any gain, will make them crack their conscience, where is the triumph of Faith? As I said before, there is a prevailing power in Faith; because Faith sets before the soul, that which is incomparably better, and incomparably worse: What is all that man can do, in comparison of Hell, and Damnation; conscience saith, if you do this, ye shall die: And on the other side, what is all the world can give, in comparison of Heaven; which Faith presents to the eye of the believer. 5 By Love. Again, where this believing is, it is a working grace, Galat. 5.6. it works by love; by the love to God, it desires the communion and fellowship of that it desires; and it works by love, to other believers: it works towards Satan hatred, toward wicked men, strangeness in conversation. It is a working grace; it works by love, to all good to God and God's people, and to ourselves; it makes us have too high esteem of ourselves, to be stained with the base services of sin; it works every way, and indeed it must needs be so, when Faith sets before the soul the love of God, in Christ: Hath God loved me so, to redeem me from such misery by such a course as this, God manifest in the flesh; to advance me to such happiness, being (such as I was before) a sinner? Oh, the thought of this will constrain us, as the phrase of the Apostle is; The love of Christ constraineth me: and then the soul will be active, and earnest in any thing, that may be for the honour of Christ. Hath Christ thought nothing too dear for me, not his own blood; for the salvation of my soul, is the price of his blood: He came down from Heaven, he was God manifest in the flesh, on purpose, in love to my soul; and shall I think any thing too dear for him? And thereupon Faith works, and stirs up love; and when it is stirred up by it, it is acted by it; it useth the love of God, in all the performance of worship to God, and in doing all good to our brethren, and to ourselves, to carry ourselves as we should every way. We see the Woman in the Gospel, Luke 7. Luke 7. when she had 〈◊〉 forgiven her, she loved much: All duties come from Love. What need I speak of particular branches? Christ brings all to Love, he includes all duties in that one, in Love; because they come from Love, and have Love to carry them, and to mingle itself with them; and Love comes from Faith: Faith working by Love, evidence that we believe; where there is no Love there is no Faith. Therefore, let us labour 〈…〉 affection of Love kindled; if 〈…〉 kindled, we must stir it up by ●aith. You see then, that this believing is the leading grace. Let us labour by all means therefore to water this Root. To cherish Faith. When we would have Trees flourish and thrive, we pour water to the Roots of them. Now the radical grace in a Christians soul, is this believing; this trusting in God, reconciled in Christ; this relying upon Christ; a convincing persuasion, that God and Christ are mine: this is the radical grace of all other, let us water and cherish this by all means whatsoever. And to this end, let us labour to increase in knowledge; I know whom I have believed, saith the Apostle: for, all grace comes into the soul by the light of knowledge; whatsoever is good, is conveyed by light into the heart. Faith especially is the bend of the will to Christ, receiving him; but this comes by a supernatural light, discovering Christ. Therefore, let us desire to hear much of Christ, of his Privileges, and Promises; the more of Christ we know, the more we shall believe; and say with the Apostle, I know whom I have believed. It is a fond and wicked Tenent of the Papists, to say, That Ignorance is the Mother of Devotion▪ and Bellarmine's Tenent is, Bellarm. That Faith is better defined by Ignorance, then by any thing else; a fond and unlearned conceit: For, how soever the reason and depth of the things of Faith cannot be searched, yet we may know the things that are revealed in the Scriptures. The more I know the things that are revealed concerning Christ, and know that they are Gods Truths; the more I know, the more I shall believe. Faith of necessity requires knowledge; therefore, knowledge is put for all other graces: joh. 17.3. This is eternal life, to know thee, and whom thou hast sent; because it is an ingredient in all graces: it is a main ingredient in Faith; the more we know, the more we shall believe; They that know thy Name, will trust in thee. It is not so in men's matters? Psal. 9 the more we know a man to be able, and loving, and faithful of his word, the more we shall trust him. Is it not so in divine things? the more we know of Christ, and of his Riches, and Truth, the more experimental knowledge we have of him, that we find him to be so, the more we shall trust him. Therefore, by the knowledge that is gotten by the means, let us labour for an experimental knowledge, that so we may trust and believe in him more and more. Let us look to the passages of our lives in former times, how gracious God hath been towards us, and take in trust the time to come, that he will be so to the end; He is the Author, and Finisher of our Faith. And let us search into the depth of our own wants and weaknesses, and this will force us to grow in Faith more and more, this will be a means to increase our Faith: the more we see of our own nothingness, and inability, without Christ, that we are nothing, nay, that we are miserable without him, the more we shall cleave to him, and cast ourselves upon him. Those that have the deepest apprehensions of their own wants, and weakness, usually they have the deepest apprehensions of Christ, and grow more and more rooted in him. The searching of our own corruptions every day, is a notable means to grow in Faith; to consider what we are, if it were not for God's mercy in Christ, and this will make us to make out of ourselves, to Christ; it will make us fly to the City of Refuge. joab, when he was pursued, he fled to the Horns of the Altar; when conscience pursues us, it will make us fly to the Horns of the Altar, to the City of Refuge: a search into our own conscience, and ways, will force us to live by Faith, and to exercise Faith every day, in Christ jesus. And this is to feed on Christ daily, to fly to Christ, when we are stung with sin, and hunger; in the want of grace, and strength, to fly to him for supply; and so to keep and increase Faith, by this excellent means. Christ is all in all, to those that hope to be saved by him; Christ is the ground of our life, and comfort, and our happiness: Therefore we should make out to him, upon all occasions, to cleave to him in life, and death. We cannot press this point of Faith too much. Why are Christians called, believers? because believing is all: if we can prove the Truth of our Faith, and belief, we prove all; if we be faulty in that, all is rotten; Whatsoever is without faith, is sin. All men's natural morality and civility, it is (as it were) but Copper graces, but counterfeits; they are but for the outwarp appearance, and not in truth; they are not enlivened and quickened by Faith in Christ. But I leave this, and come to the last Clause, Received up in glory. Christ received up in Glory. This is the last Branch of this Divine Mystery of Godliness, but it is none of the least. Christ ascended, if we respect himself; he was received, if we look to his Father; himself ascended, his Father received him: the Scripture hath both words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he ascended up, that is, for himself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was received up; that is, he was assumpted; there is no difficulty in the words: he ascended up, as well as he was received up, positively, as well as passively. In his death, he was ●ot only crucified by others, and delivered by his Father, but he gave himself to death; so he was not only received up in glory, but he ascended up into glory. This shows the exaltation of Christ. The Apostle begins with, God manifest in the flesh; there is the descent: a great Mystery, for the great God to descend into the Womb of a Vigin, to descend to the lowest parts of the Earth: and then he ends with this, Received up in Glory. The ascent is, from whence the descent was. Christ ascended, and was received as high as the place was whence he came down: God manifest in the flesh, that is the beginning of all; Received up in Glory, that is the consumutation, and shutting up of all. It implies all; his Exaltation, his Resurrection, his Ascension, his sitting at the right hand of God, and his coming to judge the quick and the dead: especially is meant his Glory, after his Resurrection, his Ascension, and sitting at the right hand of God; yet supposing his Resurrection, Received up to Glory. Glory implies three things: Glory, what. It is an exemption from that which is opposite, and a conquering over the contrary base condition. It implies some great eminency, and excellency, as the foundation of it, and then a manifestation of that excellency; and it implies victory over all opposition. Though there be excellency, if there be not a manifestation of that excellency, it is not glory. Christ was inwardly glorious, while he was on Earth, in the state of abasement; he had true glory, as he was God and man; but there was not a manifestation of it, and therefore it is not properly called glory; there was not a victory, and subduing of all that was contrary to his glory: for, he was abased, and suffered in the Garden, and died. But where these three are an exemption and freedom from all baseness, and all that may diminish reckoning and estimation, and when there is a foundation of true excellency and likewise, a shining, a declaring & breaking forth of that excellency; there is glory. But Christ, after he was manifest in the flesh, and had done the work here that he had to do, he was received up to glory; that is, all baseness was laid aside: his glory appearing, all abasement did vanish; he was victorious over that: for, in his Resurrection, that was the first degree of his glory; you know, the Clothes that he was bound with, were left in the Grave, the Stone was removed; all things that might hinder his glory, that might abase him in body, in soul, or condition, they were removed: there was an excellency in all, that was not before, in regard of manifestation. For his Body, it was now impassable, an immortal, spiritual Body, it could suffer no longer; it was not fed with meat and drink, as in the time of his abasement; it was a Body so agile, and so nimble, that he could move even as he would himself: so there was a glory put upon his Body, above the Sun. There was a glory upon the Soul; all that might hinder that, was subdued; for, there was no sorrow, no fear, nor grief, as there was in his Soul, before he was glorified: so both in Body and Soul he was more glorious. And then for his whole condition, that was glorious, he was abased no longer; for, now he was taken into the highest place of all, above the Heavens: and as his place is most eminent, so his government is most eminent, for, he is taken up there, above all Principalities and Powers, as it is Ephes. 1.20. and is gloriously set down at the right hand of God, Ephes. 1.20. 1 Pet. 3. 1 Pet. 3. All being subject to him, he hath the domination and government of all. So that whatsoever might shadow and cloud him, all ills either in Body, in Soul, or condition, all was removed, and he was glorious in all. For excellency the foundation of glory, that was always with him, in his very abasement; but now it was manifested: he was mightily declared to be the Son of God, by raising himself from the dead: he was declared to be glorious in all those things, wherein he could be glorious. As no person can be glorious, but either it must be in body or soul, or condition; he was glorious in all: for, he was received up into the place of glory, to Heaven, to the assembly of glory, to the presence of his Father, and the blessed Saints and Angels; and no question, but there was a glorious welcome. If the Angels came so cheerfully to proclaim his Incarnation, when he was borne, and sang, Glory be to God on high, on Earth peace, good will towards men: What kind of triumph do you think, was made by all the blessed company in Heaven, when he was entertained thither, after his abasement? It is beyond our conceits, to imagine. Circumstances of Christ's Ascension. It will not be altogether unuseful to speak of the circumstances of Christ's being taken up to glory. 1 The Place. Whence was he taken? He was taken up to glory from Mount Olivet, where he used to pray, and where he sweat water and blood, where he was humbled; from the place of Humiliation, was his Ascension to glory: showing unto us, that the place oft times where we pray, where we are afflicted, our sick Beds, nay, the places of our abasement, the very Prisons, they may be as Mount Olivet to us, from whence God will take us to glory. Let no man therefore fear and abasement; it may prove as Mount Olivet to him, in this respect. 2 The Time. And when was he taken up to glory? Not before he had finished his work, as he saith, john 17.4. joh. 17.4. I have finished the work thou gavest me to do: Then he was taken up, when he had done all, when he had accomplished our salvation: And after his abasement, not before. So, our taking up to glory, it must be when we have done our work, when we have finished our course, when we have run our race, when we have fought the good fight. And also after our abasement, we must first suffer with Christ, before we can be glorified with him. Again, if we speak of the first degree of Christ's glory, his Resurrection; he was taken up to glory, when he was at the lowest that could be, when he was in the Grave: so God's Church and children, at the lowest, they are nearest to glory. We use to say, Things when they are at the worst, are nearest mending: so is the state and condition of the Church of God, and every particular Christian; when he is lowest, he is nearest raising: as we shall see afterwards. The witnesses of this, were the Angels: 3 The Witnesses. they proclaimed his Incarnation, with joy, and without doubt they were much more joyful at his ascending up to glory; it was in the presence of the Angels. So likewise, when he shall come to manifest his glory at the day of Judgement, there will be innumerable thousands of Angels. Those glorious creatures were witnesses of his glory; and no question, but they yielded their joyful attendance, and service, that were so willing to attend him at his birth, and coming into the world. He was carried up in the clouds, 4 His Chariot. in which also he shall come again at the last day. But before he was taken up to glory, he was forty days on Earth, to give evidence to his Apostles and Disciples of his Resurrection, and to instruct and furnish them in things concerning their Callings; afterwards, he was taken up to glory. And in all that time of his abode on Earth, after his first degree of glory, his Resurrection, he was never seen of sinful eye, (for any thing we see in Scripture) I mean of those that were scorners of him, that despised him. The Scribes and pharisees, and carnal people, did not see him, they had no commerce at all with him, after his Resurrection: they that despised him in his abasement, had no comfort by exaltation. But that which I will chiefly press in this Clause, shall be to show, That as this is a Mystery, so how it is a Mystery of Godliness, to stir us up to godliness: for, as I said before, Divine Truths and Principles they are called Godliness: because, where they are embraced, they work godliness, the soul is transformed into them: where these Truths are engrafted in the soul, as S. Peter saith, they turn the soul into their own nature. Therefore, I will show how this Mystery, Christ received up to glory, breeds a frame of Godliness in the heart. Christ received to glory, a Mystery. That it is a Mystery, it will easily appear: For, was it a great Mystery, that God should take our nature upon him, to be abased in it? Surely, it must needs be a Mystery, that God will be glorified in our nature. Was our nature advanced, in his Incarnation? Much more was it glorified in his Exaltation, when he carried it to Heaven with him. Here was the Mystery of the Exaltation of our nature: God was as much abased as he could be, being borne, and dying for us; our humane nature was as much advanced as it could be, when God raised it up to Heaven: God could be no more abased, remaining God; and man's nature can be no more advanced, remaining the true nature of man. This is a great Mystery; the advancement of our nature in Christ, that was made lower than the Angels; he was a worm, and no man: now our nature in Christ, is advanced above the Angels. Now this nature of ours in Christ, it is next to the nature of God in dignity; here is a Mystery. Among many other respects, In respect of the greatness of the glory. it is a Mystery, for the greatness of it. We see after his Ascension, when he appeared to Paul in glory, a glimpse of it struck Paul down, he could not endure it. Nay, before he suffered, a very shadow of his glory, it amazed Peter, and james, and john; they could not bear it, they forgot themselves: Let us build (say they) three Tabernacles, etc. If a little discovery of his glory on Earth, wrought these effects; what great glory is it then, that he hath in Heaven? Certainly it is beyond all expression. In this glorious condition that Christ is received into, Christ in glory applies his Offices to us. he fulfils all his Offices in a most comfortable manner. He is a glorious Prophet, to send his Spirit now to teach, and open the heart; he is a glorious Priest, to appear before God, in the Holy of Holies, in Heaven for us, for ever; and he is a King there, for ever; from thence he rules his Church, and subdues his enemies. So that, though he accomplished and fulfilled those blessed Offices (that were appointed him) in the state of humiliation on Earth: as it became that state to suffer for us; yet it was necessary that he should enter into glory, to manifest, that he was a King, Priest and Prophet: for, he was not manifested who he was indeed, to our comfort, till he was received up in glory. We had not the Spirit, the Holy-Ghost, sent from above, till he ascended; as it is in john 7. john 7. The Holy-Ghost was not given (because Christ, was not ascended) to apply, and to help us make use of Christ and all his benefits and riches: so that, in regard of the manifestation of Christ's Offices, and of application of all the good we have by it, it is by Christ received up in glory. To come to some application. 1 Christ ascended as a public person. First of all, we must lay this for a ground and foundation of what follows, That Christ ascended as a public person: he must not be considered as a particular person, alone by himself, but as the second Adam: As he took the nature of man, in his Incarnation; so he ascended into Heaven in it, as a public person: As the first Adam was, in whom we all sinned, and all came to misery, and baseness, and died; so Christ must be considered as the second Adam, as in other things, so in his ascension to glory. 2 Nearness between Christ and his Church In the second place, we must know, that there is a wondrous nearness between Christ and us now: for, before we can think of any comfort by the glory of Christ, we must be one with him by Faith; for, he is the Saviour of his Body: therefore, we must be in him, we must be his members, we must be his Spouse; and being so once, we are one with Christ. There is no relation in the world, that is able to express the nearness between Christ and us sufficiently: and therefore, when we speak of Christ ascended into glory, we must needs think of ourselves, & of our glory, and advancement: he was taken up to glory in our nature, not only for himself, but for all his. As the husband of the Church, he is gone before, to take up Heaven for his wife; as a husband takes up Land in another Country for his Spouse, though she be not there; Christ hath taken up Heaven for us: I go before, to prepare a place for you. So likewise he is in Heaven as a glorious Head, ministering virtue, and comfort, and strength to all his; all our power and strength it comes from Christ now, as our Head in Heaven. Again, Christ's glory a cause of ours. there is a causality, the force of a cause in this; because Christ, therefore we: here is not only a priority of order, but a cause likewise; and there is great reason. Was there the force of a cause in Adam, that was but mere man, to convey sin and misery, and the displeasure of God to all that are borne, and descend of him? and is there not the force of a cause in the second Adam, to convey grace and glory to his, he being God & man? Therefore, whatsoever is good, it is first in Christ, and then in us. Christ first rose, therefore we shall rise; he ascended into glory, therefore we shall be afterward in glory. And then we must consider Christ not only as an efficient cause, Christ's glory a pattern of ours. but as a pattern and example, how we shall be glorified: he is not only the efficient of all glory within and without, but he is the exemplary cause; for all is first in him, and then in us: he was first abased, and so must we; and then he was glorified, and so shall we; we must be conformable to his abasement, and then to his glory: he is the first fruits of them that sleep; 1 Cor. 25. he being the first fruits, we succeed. These things being premised as grounds, I come to make some use of this comfortable point. Use 1. Christ is received up in glory: Therefore, first of all, Christ not bodily present in the Sacrament for our information, we must not seek him in a Wafer-cake, we must not look for him in the Sacrament bodily; how can he be there, when he is received up in glory? Therefore, when we come to the Sacrament, let us consider, we have now to deal with Christ, who is in Heaven: Cannot Christ show his virtue, to comfort and strengthen us, but we must have his Body in the Communion to touch our bodies? Similes. The foot hath influence from the head, yet the head is distant from it in place: The utmost branches have life and sap from the root, yet they are remote, in respect of place. A King spreads his influence over his whole Kingdom (though it be never so large) yet he is but in one place, in respect of his person. Doth the Sun in the Heavens come down to the Earth, to make the Spring, and to make all fruitful? Cannot he send beams and influence from thence, to cherish the Earth? Must Christ come down in his Body to us, or else he can do us no good? Must there be a corporeal descent, or else we can receive no influence from him? There may be a derivation of virtue from Christ though his person be in Heaven; where he shall remain till the last day, when he shall come to be glorious in his Saints. The Sun doth more good, being in Heaven, than he could do if he were on the Earth; if the Sun were lower, what wou●d become of the Earth? But being so remote, and so far above, he hath opportunity to shine over the greatest part of the Earth at once; being greater than the Earth, he shineth over more than half the Earth at once. Christ being in Heaven, as the Sun of Righteousness, he shines more gloriously over all; and we have more comfort, and benefit, and influence from Christ, now in Heaven, than we could, if he were on Earth. Must we needs make him bodily present every where, as the Papists do, and other Heterodox strange conceited men, in Germany? What need we do thus, when there may be influence from Christ, now in Heaven, to us on Earth, (as we see in other things (without confusion of his Divine properties to his Body, or making his Body as his Godhead is? Therefore seek him not bodily any where, but in Heaven. Those Opinions overthrew three Articles of our Faith at once, He ascended into Heaven, He sitteth at the right hand of God, and, He shall come to judge the quick and the dead: And where is his Body in the mean time; in the Sacrament? No: he is received up in glory. Therefore, we must have our thoughts in heaven, when we are about that business, we must lift up our hearts, as it is in our Liturgy, which is taken out of the ancient Liturgy, We lift them up unto the Lord; we must have holy thoughts raised up to Christ, in Heaven. Again, Use 2. is Christ received up to glory? Here is singular comfort, Comfort, considering what I said before. that he is ascended as a public person, 1 That we have glory by Christ. in our behalf, in our nature, for our good. Therefore, when we think of Christ in Heaven, think of our Husband in Heaven, think of ourselves in Heaven; We are set together in heavenly places with Christ, as the Apostle saith, Ephes. 2. Ephes. 2. We have a glorious life but it is hid with Christ, in Heaven. When Christ himself shall be revealed, our life shall be revealed, though we creep upon the Earth as worms, yet notwithstanding we have communion and fellowship with Christ, who is joined with us in the same Mystical Body, who is now at the right hand of God in Heaven; and he that hath glorified his natural Body in Heaven, that he took upon him, he will glorify his Mystical Body: for, he took flesh and blood; his natural Body, for the glory of his Mystical Body, that he might bring his Church to glory. Therefore, we ought as verily to believe, that he will take his Mystical Body, and every particular member of it, to Heaven, as he hath taken his natural Body, and hath set it there in glory. 2 In the hour, of death. It is a comfort in the hour of death, that we yield up our souls to Christ, who is gone before to provide a place for us; this was one end of his taking up to Heaven, to provide a place for us. Therefore when we die, we have not a place to seek, our house is provided before hand; Christ was taken up to glory, to provide glory for us. Even as Paradise was provided for Adam, before he was made, so we have a heavenly Paradise provided for us; we had a place in Heaven, before we were borne. What a comfort is this at the hour of death, and at the death of our friends, that they are gone to Christ, and to glory? We are shut out of the first Paradise, by the first Adam; our comfort is, that now the heavenly Paradise in Christ, is open▪ This day shalt thou be with me in Paradise, saith Christ to the good Thief. There was an Angel to keep Paradise, when Adam was shut out; but there is none to keep us out of Heaven: nay, the Angels are ready to convey our souls to Heaven, as they did Lazarus; and as they accompanied Christ in his Ascension to Heaven, so they do the souls of his children. Likewise, 3 In our daily infirmities. in our sins and infirmities, when we have to deal with God the Father, whom we have offended with 〈◊〉 sins▪ let he 〈…〉 comfort from hence: Christ is ascended into Heaven, to appear before his Father, 〈◊〉 a Mediator for us; and therefore, God turns 〈◊〉 his 〈◊〉 from us: we have a friend, a favourite in the Court of Heaven, the Son of God himself, at his Father's right hand, he makes inte●●●ssio● for us. As jonathan appeareth in 〈◊〉 Court, to speak a good word, and to plead for David; so our jonathan jesus Christ, (but with far better success) appears in the Court of Heaven for us, continuing our peace with God, in our daily breaches, perfuming our prayers. And there is no danger of his death; for, He is a Priest for ever at the right hand of God, to make intercession for us; his very presenting himself in Heaven, speaks for us. As if he should say, These persons that ask in my Name, they are such persons as I was borne for, such as I obeyed for, such as I died for, such as I was sent into the world, to work the great wolke of Redemption for: for, he wrought our Redemption in his abased estate; but he applies it, as he is exalted: application, is as necessary as merit; we have no good by the work of Redemption, without application: and for that end he appears in heaven for us, and pleads for us. For, even as there is speech attributed to Abel's blood; it cried, Vengeance, Vengeance: so Christ appearing now in heaven for us, his blood cries, Mercy, Mercy: these are those I shed my blood for; Mercy, Lord: The very appearing of him that shed his blood, it cries for mercy at the Throne of Mercy; which is therefore a Throne of Mercy, because he is there: he shed his blood to satisfy Justice, to make way for Mercy. In the Law, the Highpriest, after he had offered a Sacrifice of blood, he was to go into the Holy of Holies: so Christ, after he had offered himself for a Sacrifice, he went into the Holy of Holies into heaven, to appear before God. And as the Highpriest, when he went into the Holy of Holies, he had the names of the twelve Tribes on his breast, to show that he appeared before God, for them all: so Christ being gone into the Holy of Holies, into heaven, he hath all our names upon his breast; that is, in his heart the name of every particular believer, to the end of the world, to present them before God. Therefore, when we have to deal with God, think of Christ now glorious in heaven, appearing for us: God can deny him nothing, nor deny us any thing that we ask in his Name; we have his Promise for it. It is a ground likewise of contentment in all conditions, whatsoever our wants be. 4 In Want. What if we want comfort, houses, etc. on Earth; when we have Heaven provided for us, and Glory provided for us, when we are already so glorious in our Head? Shall not any condition content a man in this world, that hath such a glorious condition in the eye of Faith to enter into? We should not so much as look up to heaven, without comfort; Yonder is my Saviour, yonder is a house provided for me: we should think and look upon heaven, as our own place; whither Christ is gone before, and keeps a room for us. Here we may want comforts, we may be thrust out of house & home, out of our habitation, and Country, and all; but all the world, and all the Devils in hell, they cannot thrust us out of heaven, nor dissolve and break the communion that is between Christ and us; they cannot take away either grace or glory from us. Therefore, we should be content with any condition, in this world; Christ is ascended into heaven, to keep a blessed condition for us. Likewise, 5 In troubles. when we think of the troubles of this world, of the enemies we have here; think of Christ taken up to glory, and think of Christ's order; first he suffered, and then he entered into glory: so we must be content to suffer first, and then be glorious. We are predestinate, to be comformable to Christ, Conformity to Christ, wherein it consists. wherein stands our conformity? It is in abasement first, and then in glory: Christ entered into glory in this order, and shall we think to come to Heaven in another order than Christ did? Shall we wish for a severed condition from him? If we be in Christ, all that we suffer in this world, they are sufferings of conformity to make us suitable to our Head, and to fit us for glory. And our greatest abasements, what are they to the abasement of Christ? None was ever so low, and there is none so high: as he was the lowest in abasement, so he is the highest in glory: when he was at the lowest, in the Grave; not only dead, but under the kingdom and command of death; then he rose gloriously, and ascended. Our lowest abasements, are forerunners of our advancement, and glory: this assumption of Christ to glory, should help us in this respect. 6 In all disconsolations, he pities us. In all disconsolations, there is a world of comfort hence. We must not think of 〈◊〉 as if his honours had changed his manners, (as it is among men) that now he is become stately, that he doth not regard his poor Church. No such matter: he regards his poor Church now he is in Heaven, as much as he ever did. The members, here cannot suffer any thing, but the Head in Heaven is sensible of it: as it is, Act. 9 Saul, Saul why persecutest thou me? Act. 9 The foot is trod upon, and the tongue complains. Our blessed Saviour is not like Pharaohs unkind Butler, that forgot joseph, when himself was out of prison. Christ being advanced to honour now, forgets us not here. No: he is as good joseph, that was sent into Egypt, to provide for all the Family before hand. So this our joseph, the great Steward of Heaven and Earth, he is gone to provide for us all, against we come to Heaven: he forgets us not, he disdains not to look on things below, he considers every poor Christian; he is as merciful now, as he was when he was upon Earth: as you have it largely proved, Heb. 4.7. Heb. 4.7. He was man for this end, that he might be a merciful Highpriest; and he is so in Heaven, and pities all our infirmities: it is not here, Out of sight, The Spirit supplies Christ's bodily absence. out of mind; for (as I said) he hath us in his breast: I, and he is with us, by his Spirit, to the end of the world. He is taken up to Heaven in his Body, but his Spirit (which is his general Vicar) is here with us to the end of the world: I will send you the Comforter, and he shall abide always with you. And it is better for us to have the Comforter here, without his bodily presence; then to have his bodily presence, without the abundance of his Spirit: as it was better with the Disciples, when he was taken up to Heaven, and was present by his Spirit, than it was before. We lose nothing therefore by the ascension of Christ; it was for us: he was given for us, borne for us; he lived for us, he died for us, he rose, and ascended to Heaven for our good. It is good for you, that I go; it was to provide a place for us, and to send the Comforter: all was for our good, whatsoever he did, in his abasement and exaltation. Again, 7 In regard of the Church's afflictions. this administereth comfort, in regard of the afflictions of the Church. When the Church is under any abasement, at the lowest, it hath a glorious Head in Heaven, and what, doth he sit there, and do nothing? No: he sits at the right hand of God, & rules his Church, even in the midst of his enemies. If he do give the chain to them, it is for special ends; his people stand in need of all that they endure, and he measures it even to a Dram, whatsoever his Church suffers; for they are his members, and he is sensible of their sufferings: He is a Highpriest, that is touched with our infirmities; therefore nothing can befall his Church, without his government. He le's lose the enemies thus far, and then he restrains them, and subdues and conquers them, making them his footstool. The enemies seem to domineer now, and trample on the Church, but ere long, they shall become the Church's footstool: Christ will govern his Church, till all his enemies be under his feet. He is ascended into Heaven for this purpose, and he is fitting his Church, by these afflictions, for greater grace in this world, and for eternal glory in the world to come. Therefore, let us not take scandal at the present sight of things. We stand amazed, to see the state of Europe at this time; but for our comfort, let us consider, that Christ is taken up to glory, and he sits in Heaven, and rules his Church, and will guide all these Warts to a good and gracious end. Simile. He sits at the Stern; the Ship may be tossed where Christ sleeps, but it cannot be drowned: the House that is built upon a Rock, it may be blown upon, it shall never overthrown: the Bush wherein the fire is, it may burn, but it shall never be consumed: the Church, wherein Christ rules and governs, it may be tossed, it shall never be overcome and subdued. Nay, by all these things that the Church suffers, Christ rules, and exerciseth his Church's graces, & mortifies his Church's corruptions. It is necessary there should be some change: standing waters breed Frogs, Simile. and other base creatures; so it is with Christians: if there be not some exercise by afflictions, what kind of vices grow? As we see in these times of peace, what kind of lives most men live; that we may take up an admiration, that God should be so merciful, to continue his Truth to acompanie of proud base carnal persons, that lead lives (under the Gospel) no better than if they were in Paganism. Therefore we cannot look for any good, without further abasesement. And certainly, if troubles come, we should many of us be better than we are now: afflictions would be so far from doing us harm, that they would refine us: we shall lose nothing, but that that doth us hurt; that, that we may well spare; that, that hinders our joy and comfort. But, How Christ rules in afflictions. I say, let us comfort ourselves, in respect of the present state of the Church: Christ rules in the midst of his enemies, in the midst of crosses and persecutions, not to free us always from them, but he rules, in turning them to good, in strengthening & exercising our graces; and he rules in the midst of his Church at this time, by turning his enemy's cruelty to the good of the elect. As he ruled in the Israelites, when he suffered Pharaoh to go on in the hardness of his heart; but he had a time for Pharaohs ruin: so Christ hath a time for the persecutors of the Church, as he had for all the ten persecuting Emperors, that came to fearful and base ends. Was there ever any man fierce against God, and prospered? saith job. Was there ever any, that set themselves against the Church of God, and prospered? No, No: It is with the Church, as it was with Christ; to have looked on Christ, hanging and bleeding on the Cross, to have seen him grovelling on the ground in the Garden, men would be ready to take offence: what; he the Saviour of the world? But stay, and see him in the Text assumed to Glory, and then there would be no offence taken at Christ. So it is in the Church. You see the Church suffers persecution: but, lay one thing with another; see the Church in Heaven, with the Head of the Church; see the Church advanced, see it in glory ere long; see it refined, and fitted by sufferings, to come better out of afflictions than it went in; and then none will take scandal at the afflictions of the Church, as they ought not at the abasement of Christ: for, though he was God manifest in weak flesh, yet we see he ascended up in glory. jer. 30.7. There is a comfortable speech, jerem. 30.7. It is even the time of Jacob's trouble; but he shall be delivered out of it. So we may say, This is the time of the Church's trouble, but the Church shall be delivered out of it. The enemies have their time to afflict and trample upon the Church, but Christ hath his time to trample on them. Let us wait, and expect with comfort, better times. The Kingdoms of the world will be known to be the Lord jesus Christ's; there will be a further subjection to Christ's Kingdom, than ever there was since the first times, when the fullness of the Gentiles, and the conversion of the jews shall be. Let us comfort ourselves with the times to come; Christ is in glory, and he will bring his Church to further glory, even in this world, besides eternal glory at the latter day. Micah. 7. Rejoice not over me, oh mine enemy; for though I be fallen, yet shall I rise. Let not the enemies of the Church insult overmuch; though the Church be fallen, yet she shall rise again after three days, saith the Prophet. Christ, though he were abased as low as possible he could be, yet after three days he arose: so the Church shall rise out of her troubles after three days, that is, after a certain time (that we know not, but) the exact time is only in the hands of Christ, but certainly, there are glorious times of the Church coming. Consider the wonderful love of Christ, Christ for our sakes suspended his glory. that would suspend his glory so long; the glory of Heaven was due to him upon his Incarnation, by virtue of the union of his humane nature with the divine: for, that nature that was united to the Godhead, it must needs have right to glory, by that very union. What should hinder, when it was so near to God, as to be one Person, to be taken into the union of the Person? Oh, but where had our salvation been then, if Christ had entered into glory upon his Incarnation; if he had not shed his blood, if he had not been abased to the death of the Cross? Therefore the Schoolmen speak well, he enjoyed the presence of God affectione justitiae, with the affection of Justice, and all Virtues, that is, he was as gracious from the beginning, from his Incarnation, for matter of Grace, and love of all that is good; yet not affectione accommoda: There was a nearness to God in pleasure, and joy, and comfort, this he denied himself, till he was assumpted to glory after his Resurrection; and this he did in love to us, that he might suffer, and be abased, to work out our Salvation: that redundance of glory that should have been upon his Person, presently upon the Union, it was stayed till his Resurrection, that he might accomplish and fulfil our Salvation. What a mercy and love was this? So it is with the Church; it is glorious, as it hath Union with Christ: Is not the Church a glorious thing, that is joined to Christ, that is Lord of Lords, and King of Kings, the Ruler of Heaven and Earth? What is the reason, the Church is so abased th●n? The Church afflicted, why. If the Church were not abased, it could not be conformed to Christ. Christ (that he might work our Salvation) he must be abased, and have suspension and stopping of the glory due to him, till the Resurrection: Of necessity, we must be conformed to Christ as far as we may; and that we may be conformed to him, in abasement, and suffering, there must be a stop of our glory, till we be dead, and turned to dust, until we rise again, until Christ come to be glorious in his Saints. If Christ (as I formerly said) had showed all his glory in his abasement, he could never have suffered: the Devil himself would have done him no harm, there had been no pretence; the pharisees would never have persecuted him, and hated him, if they had seen him to have been such a person as he was: but he veiled his glory, that he might suffer. If the World did but see the thousand part of the glory that of due belongs to Christians, would they revile them, and disgrace, and malign, and trample on them? Certainly they would not. This is discovered in Scripture; but the World (to discover their Atheism, that they believe not the Word of God) take no notice of it: And that the children of God may be conformed to their Head, and that way may be made to the malice of wicked men, to trample upon them, they go in the shape of miserable men. Therefore, let us not be discouraged for any abasement; The same body that suffers, shall be glorious. we have a glorious life hid with Christ, which shall be revealed one day▪ in the mean time, in the midst of abasement, let us believe Glory. And let me add this, to the rest: As the same Body wherein Christ was spit upon, and mangled, and crucified, in the same Body he rose again, and in the same Body ascended into Heaven; so it shall be with us: the same body that suffers any thing for Christ, the same body that dies, the same Body shall rise, and be assumed to glory. Ground of patience in suffering. Hence likewise we have a ground of patience in all our sufferings from another reason, not from the order, but from the certainty of glory: Shall we not patiently suffer, considering the glory that we shall certainly have? If we suffer with him, we shall be glorified with him. Who will not be patient a while, that hath such glory in his eye? Therefore, let us look upon the glory of Christ, in all our sufferings whatsoever. What made Moses, and all the Saints, in all times to be so patient? They had an eye this way. What made Steven (not only patient, but) glorious? His face shone as the face of an Angel; he looked on jesus Christ, and saw him sitting at the right hand of God. What made the Martyrs not only patient, but triumphant in all their sufferings? They had an eye of Faith, to see Christ sitting in glory, and to see themselves in Heaven, glorious in Christ; and not only to see themselves glorious in Christ, but in themselves afterwards: We are not only glorious in our Head, but we shall be ourselves where he is, Taken up in glory. Ground of courage in Christ's cause. And let it stir us up likewise, not to be ashamed of Religion, and to stand out in good causes for Christ, and the Church: He is not ashamed to be called our Brother; no, not after his Resurrection: Go tell my brethren, I ascend to my Father, and your Father. He was not ashamed of it, when he began to be in the state of glory; he is not ashamed of our nature now, to take it up into Heaven; he is not ashamed to own us here, and at the Day of Judgement to set us at his right hand. And shall we now for fear of men, for fear of shame, for any base earthly respect, be ashamed of our glorious Head? Do we believe, that we have a Head that is glorious in Heaven, sitting at the right hand of God, that ere long will come to judge the quick and the dead; and shall we be ashamed to hold out the profession of Religion, for a scorn, for a word, for a frown? Where is the Spirit of glory, the Spirit that should be in Christians, that hope to be glorious? He that is ashamed of me here (saith Christ) I will be ashamed of him at that great Day. How can we think, that Christ will own us, when we will not own Religion here? When we are ashamed to stand for him, shall we think to stand at his right hand? All base carnal Atheistical spirits, that are afraid of disgrace, of displeasure, of loss, of any thing but of him they should be afraid of; let them know, there is no comfort for them in Christ's exaltation: For, if they had any communion with Christ, he would infuse another manner of spirit into them. Let us therefore stand for Christ; we have a glorious Head, a glorious hope, a glorious Inheritance. Ground of encouragement to good duties. And let us go on with encouragement, in good duties, with a Spirit of Faith: for, wherefore is Christ in Heaven, but to rule his Church by his Spirit; To lead captivity captive, and to give gifts to men? Let us therefore go on with confidence, that Christ from Heaven will give us his Spirit, to subdue our corruptions. He is in Heaven, to rule his Church; and what is his Kingdom, but the subduing of our spirits by his Spirit, to be more humble, and more holy and gracious every way? Let us not think, that our corruptions will be too hard for us, but go on in a Spirit of Faith, That Christ, that died for us as a Priest, he will rule us as a King; and if we be true to our own souls, we shall have strength to sustain us: he sits in Heaven, to rule us by his gracious Spirit. Let us not despair; though we carry this and that corruption about us, we shall by little and little overcome all; he will lead captivity captive, and overcome all in us, as he did in his own person: he that overcame for us, will overcome in us, if there be a Spirit of Faith to depend upon him. Christ's ascending to glory, enforceth holiness. Again, this Mystery is a Mystery of Godliness; it tendeth to and enforceth godliness, and holiness of life, Christ received up to glory. You see then our flesh is in Heaven, Christ hath taken into Heaven the pledge of our flesh, and given us the pledge of his Spirit. It was a dignifying of our nature, that God should be manifest in our flesh; that, that was an abasing to him, as God, was an honour to our nature; the Incarnation of Christ it was the beginning of his abasement, in regard of his Godhead, for the Godhead to be clouded under flesh; but it was a dignifying of the humane nature, that it should be graffed into the second Person: And is it not a greater honour to our nature, that now in Christ it is gone to Heaven, and is there above Angels▪ Our nature in Christ, rules over all the world: And wherefore is all this? As it is for wondrous comfort, so for instruction, to carry ourselves answerable to our dignity. What! hath God taken our nature upon him, to the unity of the second Person, and exalted and honoured, and enriched it▪ Is he likewise gone to Heaven in our nature, and is there, above all Principalities and Powers; all the Angels in Heaven attend upon him: And shall we debase and dishonour our nature, that is so exalted? Let it work upon us, to carry ourselves in a holy kind of state. Shall we defile ourselves with sinful courses, & make ourselves base than the Earth we tread on, worse than any creature? (for a man without grace, is next to the Devil in misery, if God be not merciful to him) If God have thus honoured our nature, above all created excellency whatsoever, shall not this stir us up to a correspondent carriage? It is oft pressed by the Apostle, that we walk worthy of our calling. And, indeed, let us oft consider, to what great matters we are called; for, the life of Heaven it must be begun upon Earth: Whosoever hath this hope, to be glorious with Christ in Heaven, it purgeth him, it frames him to be like the state he hopes for; and he that hath not a care to suit and fit his carriage and disposition to the state he believes, it is an empty hope, he deludes himself. Whosoever shall be glorious with Christ in Heaven, is also glorious now, there is a Spirit of Glory resting upon them, that is, Grace; Grace makes them glorious. Those that have not a Spirit of Glory, that is, a Spirit of Grace, to fashion and conform them, in some measure, to be like Christ, by little and little; they have no right nor interest in the state of Glory, that shall be revealed after. Is Christ taken up to glory, and for us, as well as for himself; what manner of men ought we to be in holy conversation? We should keep ourselves unspotted of the wicked world. Shall we think to have communion and fellowship with Christ in glory, when we make the members of Christ the members of Harlot? when we make our tongues instruments of blaspheming God, and Christ; as a company of vile wretches, that will come to the Ordinances of God, and yet have not overcome their Atheistical nature so much, as to leave their swearing, and filthy courses? Do we think to have communion with Christ in glory, and not get the victory over these base courses? Do we profess ourselves to be Christians, and live like Pagans? Hath God such need of people, to fill heaven with, that he will have such unclean persons? Shall we have such base thoughts of heaven? No, beloved; these things must be left, if ever (upon good ground) we will entertain thoughts of fellowship in this glory. There is a new Heaven, and a new Earth, for the new creature; and only for such. Let us not delude ourselves: there must be a correspondence between the Head and the members, not only in glory, but in grace; and the conformity in grace, is before the conformity in glory. Will God overturn his method, and order, for our sakes? No, No: all that come to Heaven, he guides them by his Spirit, (here, in grace) and then he brings them to glory. He gives g●ace and glory, and no good thing shall be wanting to them that lead a godly life: but first grace, and then glory. Therefore, let not the Devil abuse us, nor our own false hearts, to pretend a share in this glory, when we find no change in ourselves when we find not so much strength, as to get the victory over the base and vile corruptions of the world. Ground of mortification The Apostle from this ground, infers mortification of our earthly members: You are risen with Christ, Coloss. 3. your life is hid with Christ in God; and, we are dead with Christ: Therefore we ought to mortify all sinful lusts. For, the soul being finite, it cannot be carried up to these things, that are of a spiritual, holy, and divine consideration; but it must dye in its love, and affection, and care to earthly things, and sinful courses. Therefore, let us never think that we believe these things indeed, unless we find a disposition by grace, to kill and subdue all things that are contrary to this condition. Though somewhat there will be in us, to humble us; or else, why are Precepts of Mortification given to them that were Saints already, but that there is somewhat will draw us down, to abase us? But this is no comfort to him that is not the child of God, that lives in filthy courses, that he might easily command himself in; let him abandon the name of a Christian, he hath no interest to the comfort of this, that Christ is received up to glory. Christ's ascending to glory, a ground of heavenly-mindedness▪ Again, the Mystery of Christ's Glory it tends to godliness in this respect, to stir us up to heavenly-mindedness. The Apostle doth divinely force this in the forenamed place, Coloss. 3.1. Coloss. 3.1. If ye be risen with Christ, seek the things that are above. From our communion with Christ, rising and ascending into Heaven, and sitting there in glory, he forceth heavenly mindedness; that our thoughts should be where our Glory is, where our Head and Husband is: and certainly, there is nothing in the world more strong, to enforce an heavenly mind, than this; to consider where we are, in our Head. Christ, our Head and Husband, is taken up into glory; there is our Inheritance, there are a great many of our fellow brethren, there is our Country, there is our happiness. We are for Heaven, and not for this world: this is but a passage to that glory, that Christ hath taken up for us; and therefore, why should we have our minds grovelling here upon the Earth? Certainly if we have interest in Christ, who is in glory at the right hand of God, it is impossible but our souls will be raised to heaven in our affections, before we be there in our bodies. All that are Christians, they are in heaven in their spirit and conversation beforehand; our heavy, dull, earthly souls, being touched by his Spirit, they will ascend up. The Iron, when it is touched with the Loadstone, Simile. (though it be an heavy body) it ascends up to the Loadstone, it follows it. The Sun it draws up vapours, that are heavy bodies of themselves. Christ, as the Loadstone, being in Heaven, he hath an attractive force to draw us up. There is not the earthliest disposition in the world, if our hearts were as heavy as Iron, if we have communion with Christ, and have our hearts once touched by his Spirit, he will draw us up, though of ourselves we be heavy and lumpish. This meditation, that Christ our Head is in glory, and that we are in heaven in him, and that our happiness is there, it will purge and refine us from our earthliness, and draw up our Iron heavy cold hearts. It is an argument of a great deal of Atheism, Argument of infidelity. and infidelity in our hearts, (as indeed our base nature is prone to sink down, and to be carried away with present things) that professing to believe that Christ is risen, and ascended into heaven, and that he is there for us; yet that we should be plodding, and plotting altogether for the Earth: as if there were no other heaven, as if there were no happiness but that which is to be found below. There is nothing here, that can satisfy the capacious nature of man; therefore, we should not rest in any thing here, considering the great things that are reserved for us, where Christ is in glory. Therefore, when we find our souls falling down of themselves, or drawn downward (to base cares, and earthly contentments) by any thing here below; let us labour to raise up ourselves with such meditations: I know not any more fruitful, then to consider the glory to come, and the certainty of it. Christ is taken into glory, not for himself only, but for all his: john 17. for, Where I am (saith he) it is my will that they be there also. Christ should lose his prayer, if we should not follow him to Heaven: it is not only his prayer, but his will; and he is in Heaven, to make good his will. The Wills of men may be frustrate, because they are dead; but he lives to make good his own will; and his will is, that we be where he is. Now, if a man believe this, can he be base and earthly-minded? Certainly, no; Where our treasure is, our hearts will be there also, by the rule of Christ; where the body is, the Eagles will resort: if we did make these things our treasure, we would mount above earthly things; there is nothing in the world would be sufficient for us, if we had that esteem of Christ, and the glory where Christ is, as we should and might have. Influence from Christ, for this duty. And it is not only meditation of these things, that will cause us to be heavenly-minded; but Christ, as a Head of influence in Heaven, conveys spiritual life, to draw us up: When I am ascended, I will draw all men after me. There is a virtue from Christ, that doth it; there is a necessity of the cause, and consequence, as well as strength of reason and equity; there is an influence issuing from Christ our Head, to make us so indeed: therefore, those that are otherwise, they may thank themselves. The best of us (indeed) have cause to be abased, that we betray our comfort, and the means that we have of raising up our dead and dull hearts, for want of meditation. Let us but keep this Faith in exercise, that Christ is in Heaven in glory, and we in him are in Heaven as verily, as if we were there in our persons (as we shall be ere long) and then let us be uncomfortable, and base, and earthly-minded, if we can. To conclude all: Order of meditation of Christ. As the soul of man is first sinful, and then sanctified; first humble, and then raised: so our meditations of Christ must be in this order; first, think of Christ, as abased and crucified: for, the first comfort that the soul hath, is in Christ manifested in the flesh, before it come to received up into glory. Therefore, if we would have com●ortable thoughts of this, Christ received up in glory, think of him first manifest in the flesh: let us have recourse in our thoughts to Christ, in the Womb of the Virgin; to Christ borne, and lying in the Manger; going up and down, doing good; hungering and thirsting, suffering in the Garden, sweeting water and blood, nailed on the Cross, crying to his Father, My God▪ my God, why hast thou forsaken me; finishing all upon the Cross, lying three days in the Grave: have recourse to Christ thus abased, and all for us, to expiate our sin; he obeyed God, to satisfy for our disobedience. Oh, here will be comfortable thoughts for a wounded soul, pierced with the sense of sin, assaulted by Satan: To think thus of Christ, abased for our sins; and then to think of him taken up into glory. How to conceive of Christ in the Sacrament. In the Sacrament, our thoughts must especially have recourse, in the first place, to Christ's Body broken, and his blood shed, as the Bread is broken, and the Wine poured out; that we have benefit by Christ's abasement and suffering, by satisfying his Father's wrath, and reconciling us to God. Then think of Christ in Heaven, appearing there for us, keeping that happiness that he hath purchased by his death for us, and applying the benefit of his death to our souls by his Spirit, which he is able to shed more abundantly, being in that high and holy place, Heaven; for the Spirit was not given in that abundance, before Christ was ascended to glory, as it hath been since. In this manner, and order, we shall have comfortable thoughts of Christ. To think of his glory in the first place, it would dazzle our eyes, it would terrify us, being sinners, to think of his glory, being now ascended: but when we think of him as descended first, as he saith, Who is he that ascended, but he that descended first into the lower parts of the Earth? So, who is this that is taken up in glory; is it not he that was manifest in our flesh before? This will be comfortable. Therefore, let us first begin with Christ's abasement, and then we shall have comfortable thoughts of his exaltation. These points are very useful, Conclusion. being the main grounds of Religion; having an influence into our lives and conversations, above all others: other points have their life and vigour, and quickening from these grand Mysteries, which are the food of the soul. Therefore, let us oft feed our thoughts with these things of Christ's abasement and glory, considering him in both, as a public person, the second Adam, and our Surety; and then see ourselves in him, and labour to have virtue from him, fitting us in body and soul for such a condition. The very serious meditation of these things, will put a glory upon our souls; and the believing of them, will transform us from glory to glory. FINIS. ANGEL'S Acclamations: OR, THE NATIVITY of CHRIST, celebrated by the heavenly Host. BY The late learned, and reverend Divine RICHARD SIBS, Doctor in Divinity, Master of Katherine Hall in Cambridge, and sometimes Preacher at Grays-inn. ISAI 9.6. To us a Child is borne, to us a Son is given. 1 PET. 1.12. Which things the Angels desire to look into. LONDON, Printed by E. P. for N. Bourne, at the Royal Exchange, and Rapha Harford, at the gilt Bible, in Queen's head Alley, in Paternoster Row. 1638. ANGEL'S ACCLAMATIONS. LUKE 2.13, 14. And suddenly there was with the Angel, a multitude of the heavenly Host praising GOD and saying, Glory to GOD in the highest, and on earth peace, Good will towards men. THE Words are few, and pregnant, very precious, having much excellency in a little quantity. The Heavens never opened but to great purpose; when God opens his mouth, it is for some special end, and when the Angels appeared, it was upon some extraordinary occasion; This was the most glorious Apparition that ever was, Matth. 3. ●●6. setting aside that that was at Christ's Baptism, when the Heavens opened, and the Father spoke, and the Holy-Ghost appeared in the likeness of a Dove, upon the head of Christ: The Apparition glorious. when all the Trinity appeared; but there was never such an apparition of Angels, as at this time, and there was great cause, for there was never such a ground for it, 1 In regard of the matter. whether we regard the matter itself, the incarnation of Christ, there was never such a thing from the beginning of the World, nor never shall be in this World, for God to take man's nature on him, for Heaven and Earth to join together, for the Creator to become a creature. 2 Of the benefit. Or whether we regard the benefit that comes to us thereby; Christ by this means brings God and man together since the fall; Christ is the accomplishment of all the Prophecies, of all the promises, they were made in him, and for him, therefore he was the expectation of the Gentiles. Before he was borne, he was revealed by degrees. Gen. 3.15. First, generally, The seed of the woman, etc. Then more particularly, to Abraham and his seed, and then to one Tribe, judah, that he should come of him; then to one family, the house of David; and then more particularly, a Virgin shall conceive and bear a son, and the place, Bethlehem, till at the last john Baptist pointed him out with the finger, Behold the Lamb of God, which taketh away the sins of the world. Even as after midnight, the Sun grows up by little and little, till his beams st●●ke forth in the morning, and after it appears in glory, so it was with the Sun of Righteousness, as he came nearer, so he discovers himself more gloriously by degrees, till he was borne indeed, and then you see here a multitude of Angels celebrate his Nativity. Now as before his birth, Christ revealed to all sorts. he was revealed by degrees, so after his incarnation, he was revealed to all sorts, to the old in Simeon, to women in Anna, a Prophetess, to wise men, and to silly shepherds to all ranks of men; and to whomsoever the incarnation of Christ was revealed, when he was borne, they all entertained it with joy. The Angels they sang and praised God; Simeon was even content then to dye, and Zachary you see before hand breaks forth, Blessed be the Lord God of Israel, etc. and the shepherds went away rejoicing. There is a special passage of divine providence in the carriage of this manifestation, for Christ was reveiled to the wise men that were Gentiles, by a Star, because they were given to stargazing, he was discovered to the shepherds by the apparition of Angels: The Scribes that were conversant in Scripture, they found it out by searching the Scriptures. God applies himself to every man's condition. And suddenly there was with the Angel a multitude, etc. You see here, Beams of Christ's Divinity in his abasement. how ever Christ lay in the Cratch, in the Manger; yet notwithstanding there were some circumstances that showed the greatness of his person, that he was no ordinary person; he lay in the Cratch indeed, but the wise men came and adored him, and he appeared to the shepherds, poor men, yet notwithstanding, here is an Host of Angels that praise him; so likewise at his death, he converted the good Thief, and shadowed the Sun itself, and then he gloriously rose again; so that there were some beams of his divine nature that broke forth in all his abasements, we see here an apparition of Angels. In the words consider these things. Division of the words. Here is first of all, an apparition of heavenly Angels. And then their celebration of Christ's birth. The apparition; and suddenly there was with the Angel, a multitude of the heavenly Host. The celebration of it, praising God and saying; The matter of the celebration, and praising God. Glory to God in the highest; In earth peace, Good will towards men. I shall especially stand upon those words, but somewhat is to be touched concerning the apparition of these Angels. 1 The apparition. The circumstances of their apparition; they appear to poor Shepherds. God respects no callings. God respects no callings. He will confound the pride of men, that set so much by that, that God so little respects, and to comfort men in all conditions. The Angels appear to them in their callings. Again, the Angels appeared to them in the midst of their business, and callings; and indeed God's people, as Moses, and others, have had the sweetest intercourse with God in their affairs; and oft times it is the fittest way to hinder Satan's temptations, and to take him off, to be employed in business, rather than to struggle with temptations; we many times meet with comfort in our business in our callings, that without it in speculation, and otherwise, we should never have. And then they appeared to them in the night. God discovers himself in the night of affliction. Our sweetest and strongest comforts are in our greatest miseries: God appears in the night of affliction. Gods children find light in darkness, nay God brings light out of darkness itself, we see the circumstances then of this apparition. He calls these Angels a heavenly Host, These Angels called an Host. in diverse respects, especially in these: An Host for number, For number. here are a number set down. A multitude is distinct from an Host, but in that they are an Host, they are multitude, as in Dan. 7.10. Dan. 7.10. Rev. 5.11. Ten thousand times ten thousand Angels attend upon God. And so Rev. 5. 11. There are a world of Angels about the Church; in Heb. 12.22. Heb. 12.22. We are come to have communion with an innumerable company of Angels: he sets not down the number, and here appears a multitude of Angels. Worldly sottish men that live here below, they think there is no other state of things than they see, they are only taken up with sense, and pleasures, and goodly shows of things; alas, poor souls, there is another manner of state, and frame of things, if they had spiritual eyes to see the glory of God, and of Christ our Saviour, and their attendants there, an Host, a multitude of heavenly Angels. 2 For Order. An Host likewise implies order, or else it is a rout, not an Host or Army; God is the God of order, not of confusion. If you would see disorder, go to hell, surely disordered places, and companies, are rather hells, than any thing else, nay in some respects worse; for there is a kind of order even among the devils themselves, they join together to destroy the Church, and the members thereof, I note this by the way: here was an Host of Angels, that is, they are an orderly company: what that order is, August. I confess with S. Austin, is undetermined in Scripture, we must not rashly presume to look into these things. 3 For consent. Again here is consent, an Host all joining together in praising God, Glory to God on high. And sure it is a heaven upon earth, when a company of Christians, led with one Spirit, shall join in one work to praise God, to help one another in some spiritual way, when they meet together to hear the Word, and to pray to God, all with one consent, their prayers meet in heaven. Christ commends union, and con●ent: Where two or three are met together in my name, I will be in the midst of them, and whatsoever two or three shall ask in my name, if they agree (if there be no jarring, nor schism, nor breach among them) I will grant it; Agreement in good, is a notable resemblance of that glorious condition we shall enjoy in heaven, this multitude of Angels, they all agree with one consent. An Host of Angels, 4 For employment. it shows likewise their employment; an Host is for defence or offence, that is the employment of Angels here below especially, for the defence of the Church, and for the offence of the enemies of the Church: It is a great comfort to the Church, and children of God; The Church is in the midst of devils here, we are all strangers in the way to heaven, we live in the midst of Devils, and Devils incarnate, devilish minded men, that are led with the spirit of the Devil; but here is our comfort, we have a multitude, an Host of Angels, whose office is to defend the Church, and to offend the enemies of the Church, as we see in Scripture. Again an Host implies strength, 5 For strength. we have a strong garrison, and guard, we are Kings in Christ, and we have need of a guard, and God hath appointed us a strong guard, a guard of Angels. Angels severally are strong creatures, we see one of them destroyed all the first borne in Egypt, one of them destroyed the Host of Senacherib the Assyrian in one night: If one Angel destroyed a whole Host, consisting of many thousands, what can a multitude of heavenly Angels do? Yet all are for the service of Christ, and of his Church; these and such like observations we may gather hence, that they are said to be an Host of Angels. Beloved, Guard of Angels comfortable. we have need of such comforts, and let it not seem slight unto us, to hear of Angels, because we see them not; It is a thing forgotten of us, too much, why are we so cold, and dead, and dull, and distrustful in dangers? we forget our strength and comfort this way. There is now at this time an earthly Host against the Church, men led with antichristian spirits; Let us comfort ourselves, we have an heavenly Host with us, as Elizeus said to his servant, there are more with us then against us. If God see it good, this outward Host of Heaven, the Sun, the Moon, and Stars, he can make them fight for his Church, as in Sisera's case. But there is another Host, that see the face of God, that is, that observe, and wait on his will, and command, we have an heavenly Host within the heavens, that having a command from God, can come down quickly, for the defence of the Church, and for every particular Christian, not only one Angel, that is but an opinion that every one hath his Angel, but even as God sees good, one or two, or more, a multitude, an Host of Angels. Why God useth the ministry of Angels. God useth Angels, not for any defect of power in himself to do things, that he must have such an Host, but for the further demonstration of his goodness; he is so diffusive in goodness, he will have a multitude of creatures, that they may be a means to diffuse his goodness, Angels to the Church, and the Church to others, it is for the spreading of his goodness, for he is all in all in himself. Let it take impression in us, that we have such glorious creatures for our service. We see here this Host of heavenly Angels, they attend upon the Lord of Hosts at his birth: Angels attend Christ's birth, why, for Christ is the Creator of Angels, the Lord of them, not only as God, but as Mediator, As God, he is the Creator of Angels, as Mediator, he is the head of Angels, Col. 1.16. Coloss. 1.16. It was fit therefore, that an Host of Angels should attend upon the Lords of Angels. It was for the honour of Christ. God would let the world know, (although they heeded it not, there was no such thought in Augustus' Court at that time) that there was an excellent glorious person, borne into the world, God himself took our nature, Christ, Emanuel, though he were neglected of the world, and fain to lie in a manger; yet God took better notice of him then so, heaven took notice of him, when earth regarded him not: therefore God, to show that he had another manner of respect, and regard to Christ, than the world had, he sends a multitude, an Host of heavenly Angels, to celebrate the nativity of Christ. There is much solemnity at the birth of Princes, and God that is the King of Kings, and Lord of Lords, he makes a solemnity likewise at the birth of his Son, the greatest solemnity that ever was, an Host of heavenly Angels, but these things I do but touch. And suddenly there was, etc. Suddenly, Angel's apparition sudden. in an unperceivable time, yet in time, for there is no motion in a moment, no creature moves from place to place in a moment, God is every where: Suddenly, it not only shows us somewhat exemplary from the quick dispatch of Angels in their business, 1 For our Example. we pray to God in the Lord's prayer, Thy will be done on earth, as it is in heaven, that is, willingly, suddenly, cheerfully. 2 For our comfort. But also it serves for comfort, if we be in any sudden danger, God can dispatch an Angel, a multitude of Angels to encamp about us suddenly, therefore though the danger be present, &c the Devil present, and devilish minded men present to hurt us, God hath a multitude, an Host of Angels as present to defend us; nay as himself is every where, so in the midst of his Church, he is present more than Angels can be, he is not only among us, but he is in us by his Spirit, to comfort and strengthen us, therefore let us stir up the Spirit of God in us, in all difficulties, and dangers whatsoever, considering we have such grounds of comfort every way. The end of this apparition, in respect of men. What is the use, and end of this glorious apparition, in regard of the poor shepherds, to confirm their faith, and in them ours, for if one or two witnesses confirm a thing, what shall a multitude do? If one or two men confirm a truth, much more an Host of heavenly Angels. Therefore it is base infidelity to call this in question, that is confirmed by a multitude of Angels: and to comfort them likewise in this Apparition; we see by the way, that for one Christian to confirm, Mutual comfort from Christians, a work Angelical. an Angelical work, for one man to discourage another, it is the work of a Devil: when Christ was in his agony, the Angels appeared to comfort him, we may take notice how willing, and ready these glorious Spirits were to attend upon our blessed Saviour jesus Christ, in all the passages from his Incarnation to his glory we see they appeared here at his Incarnation, they ministered unto him after his temptation, at his Resurrection, than they were ready to attend him, and at his Ascension, they were ready then, but oh the welcome, when he entered into Heaven! There was the glorious embrace, when all the Host of heaven entertained him at his Ascension: In the garden (as I said) they comforted him, let us imitate them in this blessed work, if there be any in distress that need comfort, and confirmation, we love examples of great noted persons, here you have an example above yourselves, the example of Angels, who to confirm and comfort the poor Shepherds, appear in an host, 〈◊〉 multitude of heavenly Angels. Angels attend upon the Church. The Angels, as they attend upon Christ, so for his sake, they attend upon us too, for he is that Jacob's Ladder, Jacob's Ladder you know stood upon the earth, but it reached to Heaven, and the Angels went up and down upon the Ladder, that is, it is Christ that knits heaven and earth together, God and man, and the Angels by Christ, have communion and fellowship with us, as I noted out of the place, Heb. 12.22. Heb. 12. 22. We are come to an innumerable company of Angels, so that they attend upon us for Christ's sake, whose members we are, they attend upon Christ mystical, as well as Christ natural: For they are ministering Spirits for the sakes of them that shall be saved, Heb. 1. Heb. 1. And therefore in our childhood, and tender years, they have the custody of us committed to them, as Christ saith, Their Angels behold the face of God, and in our dangers, they pitch their Tents about us, and at our death, they carry our souls to the place of happiness, as they carried Lazarus soul into Abraham's bosom, and at the resurrection, they shall gather our dead bodies together, so that as they never left our blessed Saviour from his birth to his Ascension, so they always attend upon his members, his Spouse, for his sake we have communion with the blessed Angels. These things may be of some use, but it is not that I mainly intent: thus much for the Apparition. 2 The celebration. joy how to be employed. Now the celebration is, a Multitude of the heavenly Host, praising God. The word signifies singing, as well as praise, it implies praise expressed in that manner, and indeed praising God, it is the best expression of the affection of joy. The Angels were joyful at the birth of Christ their Lord. Joy is no way better expressed, then in praising God, and it is pity, that such a sweet affection as Joy, should run in any other stream, if it were possible, than the praising of God. God hath planted this affect on of joy in the creature, and it is fit he should reap the fruit of his own garden, it is pity a clear stream should run into a puddle, it should rather run into a garden, and so sweet and excellent affection as Joy, it is pity it should be employed otherwise, then in praising God, and doing good to men. They express their joy in a suitable expression in praising God; the sweetest affection in man, should have the sweetest employment, the sweetest employment that joy can have, is to be enlarged in love, to praise God, and for God's sake to do good to others. See here the pure nature of Angels, The pure nature of Angels without envy. they praise God for us, we have more good by the Incarnation of Christ, than they have, yet notwithstanding such is their humility, that they come down with great delight from heaven, and praise, and glorify God, for the birth of Christ; who is not theirs, but our Redeemer. Some strength they have, there is no creature but hath some good by the Incarnation of Christ, to the Angels themselves, yet however they have some strength from Christ, in the increase of the number of the Church, yet he is not the Redeemer of Angels, in some sort he is the head of Angels, but he is our Redeemer; Esay 9.6. To us a child is borne, to us a Son is given. And yet see, their nature is so pure, and so clear from envy, and pride, that they even glorify God, for the goodness showed to us, meaner creatures than themselves, and they envy not us, though we be advanced by the Incarnation of Christ, to a higher place than they: For (beloved) the very Angels have not such affinity to Christ in this, as we, they are not the Spouse of Christ, they make not up mystical Christ, the Church doth, the Church is the Queen, as Christ is the King of all, it is married to Christ, Angels are not, and yet although they see us advanced in divers respects above them, yet they are so pure, and free from envy, that they join in praising God, here in love to us. To imitate Angels herein. Let us labour therefore for dispositions Angelical, that is, such as may delight in the good of others, and in the good of other meaner than ourselves. Specially to praise God for our own good. And learn this also from them, shall they glorify God for our good especially, and shall we be dull, and cold in praising God, on our own behalf? Shall they come suddenly from heaven, and cheerfully and willingly, and to praise God for his goodness to us, and shall we be frozen and cold in this duty, that is for our good more especially? I hasten to that that follows. What is the matter of their celebration, and gratulation? Glory to God in the highest; In earth peace, Good will towards men. There is some difference in the readings, some copies have it, On earth peace, to men of good will, to men of Gods good will, and so they would have it two branches, not three; if the word be rightly understood, it is no great matter. 1 The chief end. First, the Angels begin with the main, and chief end of all; it is God's end, it was the Angel's end, and it should be ours too, Glory to God on high. Then they wish the chief good of all, 2 The chief good. that whereby we are fitted for the main end, Peace. God cannot be glorified on earth, unless there be peace wrought: for man else conceives God as an enemy; by this Peace we are fitted to glorify God, if we find reconciliation with God through jesus Christ, than the sense of God's love, in the work of reconciliation, will inflame our hearts to glorify God, therefore next to the glory of God, they wish Peace on earth. Then thirdly, 3 The chief ground. here is the ground of all happiness, from whence this peace comes, from God's good will, from his good pleasure, or free Grace, To men of God's goodwill. So if we go back again, The good will and pleasure of God, is the cause and ground of peace in Christ, and peace in Christ puts us into a condition, and stirs us up to glorify God, so we see there is an order in these three. To begin with the first. Glory to God in the highest. The Angels, those blessed and holy Spirits, they begin with that which is the end of all, It is God's end, in all things his own glory, he hath none above himself, whose glory to aim at. And they wish, Glory to God in the highest Heavens. Indeed he is more glorified there, Why they wish glory to God in heaven. than any where in the world; it is the place where his Majesty most appears, and the truth is, we cannot perfectly glorify God, till we be in heaven, there is pure glory given to God in Heaven, there is no corruption there in those perfect souls, there is perfect glory given to God in heaven. H●re upon earth, God is not glorified at all by many. The whole life of many, being nothing but a dishonouring of God, by abusing his ordinances, trampling upon his Church and children, by slighting his word, and Sacraments, there is little honour given to God in the world, but only by a few whom he intends to glorify for ever, and indeed if we will glorify God here, we must raise our thoughts to heaven at that time, raise them above the world, to heaven, where we shall for ever glorify him, where we shall join with the blessed Saints and Angels, and sing, holy, holy, holy Lord God of Hosts, etc. In the mean time, (let me add this by the way) that in some sort we may glorify God more on earth, How we may glorify God on earth more than in heaven. then in heaven. It may seem a Paradox, but it is true, that is thus, here upon earth we glorify God in the midst of enemies, he hath no enemies in heaven, they are all of one spirit; here upon earth, we live not only among Devils, but among men led with the spirit of the Devil, where God is dishonoured; and if here we take God's side, and the truth, and Gospel's side, and stand for God's cause, (in some sort) we honour God more here then we are capable to do it in heaven, where there is no opposition. In this respect, let us be encouraged to glorify God, what we can here; for if we begin to glorify God here, it is a sign we are 〈◊〉 number that he intends to glorify with him forever. The verb is not set down here whether it should be, Glory is given to God, or whether by way of wishing, Let glory be given to God, or by way of prediction, or prophesy for the time to come, glory shall be to God, from hence to the end of the world, the verb being wanting, all have a truth. For first, it cannot be a wish, unless it were a positive doctrinal truth, that all glory is due to God in the Incarnation of Christ, and because all glory is due to him, thereupon comes the ground of wishing, and of prayer, Let God be glorified, why? because it is due, if it were not a positive doctrinal truth, there could be no foundation to raise a wish, or a prayer, for what is a prayer, but the turning of a promise or truth, into a prayer? and what is praise, but the turning of a truth into praise? so it is a doctrinal truth, First, that God is to be glorified especially in Christ, and in Christ, in this particular, in the Incarnation of Christ. And it is a wish for the time to come, let him be glorified, and a prediction, God shall be glorified in the Church, he shall always have some to glorify him for Christ, and especially for his Incarnation. Glory to God on high. Glory is excellency, Glory, what. greatness, and goodness with the eminency of it, so as it may be discovered. There is a fundamental Glory, in things that are not discovered at all times, God is always glorious, but alas, few have eyes to see it, but here I take it for the excellency and eminency of the goodness and greatness of God discovered and taken notice of. In the former part of the Chapter, Light is called the glory of the Lord Light is a glorious creature, nothing expresseth glory so much, as light, it is a sweet creature, but it is a glorious creature, it carries its evidence in itself, it discovers all other things, and itself too. So excellency and eminency will discover itself to those that have eyes to see it, and being manifested, and withal taken notice of, is glory. In that the Angels begin with the glory of God, I might speak of this doctrine, that The glory of God, our chief end and aim. The glory of God, the setting forth of the excellencies, and eminencies of the Lord, should be the end of our lives, the chief thing we should aim at. The Angels here begin with it, and we begin with it in the Lord's prayer, hallowed be thy name, it should be our main employment, Of him and by him are all things, therefore to him be glory, Rom. 11. Rom. 11. Therefore we should give God that which is his own, Thine is the glory, as it is in the conclusion of the Lords Prayer; but this being, a general point, I will pass it by, and come to the particular, in which, 〈◊〉 will more comfortably appear, as this glory shines in Christ, in the Incarnation of Christ, there is matter of glorifying God, both the Angels and men. Incarnation of Christ, the foundation of other benefits by him. And here I do not take the Incarnation of Christ, abstractively, from other things in Christ ' But I take the Incarnation of Christ, as a foundation, & prerequisite to all the other good we have by Christ, glory to God on high, now Christ is borne, why? only that he is borne? No; but by reason of this Incarnation, there is a union of the two natures, God and man, so that by the Incarnation, now Christ is man, and holy man, the humane nature in Christ is pure, and holy, being sanctified by the Spirit, and united to God; now Christ being not only man, but pure man, and God-man (God taking our nature to the unity of his person) hence it is that he comes to be qualified for all that he did, and suffered after; it was from hence, that they had their worth. What was the reason that his being made a curse, and to dye for us, should be of such worth? It came from a person that was God-man; nay, so near is the manhood to God, that what the manhood did, God did, because the person was God, the second person taking the nature of man, and what he suffered in his humane nature, God suffered according to man's nature: hence comes that phrase of the communication of properties, whatever was done or suffered in man's nature, God did as a Mediator, God did it in that nature, thereupon comes the price of it, thus the Incarnation is a pre-requisite, & foundation to all other benefits by Christ, therefore take it conjoined, his Incarnation, and his death, and resurrection, and ascension, and all. Wherein God will most of all show his glory. Well then, The incarnation of Christ, together with the benefits to us by it, that is, Redemption, Adoption, etc. It is that wherein God will show his glory most of all. That is the doctrinal truth; the glory & excellency of God doth most shine in his love, & mercy in Christ. Every excellency of God hath its proper place or Theatre, where it is seen, as his power, in the Creation, his Wisdom in his Providence, and ruling of the world, his Justice in hell, his Majesty in heaven, but his Mercy and kindness, his bowels of tender mercy do most of all appear in his Church among his people. God shows the excellency of his goodness and mercy in the Incarnation of Christ, God's Attributes in Christ. and the benefits we have by it; many Attributes and excellencies of God, shine in Christ, as, 2 Cor. 1. Truth. His truth, All the promises of God are, yea, and Amen in Christ, there is an accomplishment of all the promises. Wisdom. And then his wisdom, that he could reconcile Justice and Mercy, by joining two natures together, this plot was in heaven by God the Father, the Son, and the Holy-Ghost, the Trinity, that God and man should be joined together, to join and knit two Attributes, seeming contrary, Justice, and Mercy, to reconcile man, by reconciling Justice and Mercy, and by such an excellent way, that God should become man, Emanuel, this was a great wisdom to reconcile Justice and Mercy, by such a Person, as should satisfy Justice, and give way to Mercy, that is, by Christ. God will lose none of his Attributes, his Justice must be satisfied, that his Mercy might be manifested; the wisdom of God found out that way, it is a plot the Angels study in. justice.. Likewise here is Justice, Justice fully satisfied in Christ, he became our Surety, who is God as well as man, if no creature can satisfy God, God can, when the second Person took our nature, and was our Surety, and died for us; here was the glory of his Justice. And of his holiness, Holiness. that he would be no otherwise satisfied for sin, it was so foul a thing, that to show his hatred of it, he punished it in his own Son, when he became our Surety. How holy and pure is God? that is, what a separation is there, in the nature of God from sin, considering that he so punished it in his Son, our Surety? that he made him cry out, My God, my God, why hast thou forsaken me? We cannot see the nature of God in any thing in the world, so much as in Christ, in Christ we see, as in a glass, his infinity sweet Wisdom, his Justice, and Holiness, in hating and loathing of sin. But the main of all is, Mercy. his Mercy and Goodness, which set him on work, to contrive this great work of Redemption, by the Incarnation and death of Christ; the infinite rich, glorious, abundant mercy, that is the main thing wherein God is glorious now in Christ, therefore every where you have these, and the like titles put to his goodness and mercy, The bounty of God appeared, and the riches of his mercy, and the exceeding great height, and breadth, and depth of his love. There are no words large enough to set out the goodness and mercy of God in jesus Christ. Therefore I will only speak of this Attribute, because this bears the mastery among all the other Attributes, though God be equally powerful and just, and yet he expresseth his mercy and grace most of all in jesus Christ, towards poor wretched man: For after the fall, man being miserable and sinful, what Attribute can exalt itself, but Mercy to misery; and grace to sinful man, in pardoning his sin? considering in what terms man stood; there was no other Attribute could exalt itself but grace and mercy, to triumph over misery and sin. As it is in a City, those that are otherwise equal in honour, yet sometimes one bears rule above another, and he that is now Magistrate and chief, take him at another time, he is inferior to others so since the fall, the mercy of God bears office, and is chief Governor and Commander over all the Attributes of God. For as I said, what moved God to set his Wisdom on work, to contrive such a thing as the salvation of mankind, to reconcile God and man in one person? his Mercy moved him. What moved him to satisfy his Justice? It was, that an excellent way might be made, without prejudice to any other of his Attributes, for his free grace and Mercy, that is it that set all the other on work, that is the main triumphing Attribute; considering man now standing in that exigence of Mercy; therefore Glory to God in the highest heavens, especially for his free grace and Mercy in Christ. The glory of God in Redemption exceeds. Now that you may understand this sweet point, which is very comfortable, and indeed the grand comfort to a Christian, do but compare the glory of God, that is, the excellency, and eminency of God's mercy, and goodness, and greatness of this work of Redemption by Christ, with other things. God is glorious in the work of Creation, 1 The work of Creation. The heavens declare the glory of God: and the earth manifests the glory of God, every creature indeed hath a beam of the glory of God, especially those celestial bodies in the heavens, they praise God in their kinds, but with our mouths they give us matter of praise, and if we have gracious hearts, we take notice of it, and magnify him for his goodness, his goodness appears in the use of the creatures, and his greatness in the bulk of the creatures, his wisdom in ordering and ranking of them, so that his mercy shines in all things in heaven and earth marvellously: oh but (beloved) heaven and earth, shall come to nothing ere long, and what is all this glory, of the goodness and greatness of God to us, if we be sent to hell, after this short life is ended? what comfort is it that we go on the earth▪ and enjoy the comforts that God gives us in this world, and then to perish for ever? therefore the glory and goodness of God, doth not so gloriously appear in the creation of the world. Nay, 2 The state of Adam in innocency. the glory of God's love and mercy, shined not to us so, when we were in Adam, not to Adam, for there God did good to a good man, he created him good, and showed goodness to him, that was not so much wonder, but for God to show mercy to an enemy, to a creature that was in opposition to him, that was in a state of rebellion against him, it is a greater wonder, and more glory. It was a marvellous mercy for God to make man out of the earth; but here God was made man, he became man himself; there all was done with one word, Let us make man, it was easily done: But in this, for Christ to become man for us, and to suffer many things to be made a curse for us, it was not so easy a matter, therefore herein there is a great manifestation of the glory of God's goodness, and mercy to us: for God hath set himself to be glorious in his mercy and goodness, and grace in Christ, he hath set himself to triumph over the greatest ill in man (which is sin) in the glorious work of Redemption; So that you see, here is the greatest glory, and mercy of God, appears in our Redemption by jesus Christ, the foundation of which, is his incarnation. In Exod. 34.6. Exod. 34.6. God doth make an answer to Moses, who desired to see the glory of God, that he might have it manifested to him, not out of curiosity, but that he might love God the more, Wherein Gods glory appeared to Moses. how doth God manifest his glory to him? jehovah, strong, merciful, glorious, pardoning sin and Iniquity, when God would set himself to show his glory in answering Moses petition, he doth it in setting out his glorious mercy and grace, and loving kindness, in pardoning sin and iniquity, to show that he will now have his glory most appear, in the sweet Attribute of mercy, and compassion, in the forgiveness of sins, etc. In Titus 2. 12. The grace of God hath appeared, teaching us to deny ungodliness and worldly lusts, Tit. 2.12. etc. The grace of God hath appeared; Grace hath not a body to appear visibly, I, but Christ appeared, and when he appeared, it was as if grace and love had been incarnate and took a body, so that grace and mercy, most of all shines in the Incarnation of Christ. I need not clear the point further, but only make a little use of it, Mercy in God answereth all objections in man. and so end. Doth the grace, and love, and mercy of God, those sweet Attributes, now appear, and show themselves in jesus Christ. I beseech you let us remember it (there is no point of Divinity of more use and comfort) especially in the greatest plunges, and extremities, for it answereth all objections, the greatest and strongest that can be made. The sinner will object, my sins are great, of long continuance and standing, they are of a deep die. Look then upon God in Christ, and consider his end in the Incarnation of Christ; it was that his mercy, and goodness, and grace, should be exalted, and triumph over all man's unworthiness: the greater thy sins are, the greater will be the glory of his mercy, and that is it, God seeks for now, to be glorious in his mercy. Again, thy heart tells thee, that if there be any mercy showed to such a wretch as thou art, it must be no ordinary mercy. It is true, God's mercy is no ordinary thing, of all Attributes he will triumph in that; the glory of his mercy and goodness, is that he seeks to have of men, by the Incarnation and Redemption wrought by Christ, above all things whatsoever. Object. Thou wouldt have infinite mercy. Answer. Thou hast it in Christ. Object. Thy sins have abounded, God's grace abounds much more. Thy sins are mountains, God's mercy is as the Ocean, to cover those mountains. Object. But is it possible for God to forgive such a wretched sinner, that hath been a blasphemer, & c? Answer. It were not with men: but, saith God, My thoughts are not as your thoughts, you are vindictive in your dispositions, and will not pardon, but my thoughts are as far above yours, as the heavens are above the earth, therefore bound not the infinite mercy of God, wherein he will triumph, (with thy narrow thoughts) but let it have its scope, especially in plunges and assaults, and at such times as the best of us may be brought unto. In Hosea, 11. Hos●● 11. I am God and not man; implying, that if he were man, we might have mean thoughts of him, confined thoughts, but I am God and not man, therefore comfort yourselves in this, consider how God sets himself to be glorious in his love and mercy, to poor miserable wretched man in jesus Christ. Application to the Sacrament. You see the mercy of God in Christ, even in the Sacrament, he doth not only give Christ to us, So God loved the world, that he gave his only begotten Son, to be borne and to dye for us, but his mercy is a boundless mercy; we see he labours to strengthen our faith by these pledges, that we make us of this. What if God be merciful in Christ? and what if Christ be gracious, and there is nothing but grace and mercy, if there be not an application, if there be not an interest, what benefit have we by it? we must interest ourselves in this glorious Person, interest ourselves in Christ, for it is founded upon Christ, all the glorious mercy of God, is grounded upon satisfaction of justice, that is, in Christ; but this is nothing, except we interest ourselves in Christ, and in the mercy of God; for our appropriation is the ground of all comfort. God out of Christ terrible. God out of Christ, is a fountain sealed, he is a fountain of mercy, but he is sealed up, he is a consuming fire, but in Christ, he is a cheering comforting fire; but this is nothing to us, unless we be in Christ, we must have interest in Christ, we must be bone of his bone, and flesh of his flesh, he hath married our nature, that we might have married to him, we have no benefit by his Incarnation else. Now all our comfort is, by this union and Communion with Christ, by marrying ourselves to Christ, by strengthening our faith in this Union, and Communion, that so we may make use of the boundless mercy of God in Christ, therefore how should we be encouraged to come to the Sacrament, to enjoy this comfort. You have heard (Beloved) of the joy of the Angels, These Sermons were preached at the feast of Christ's nativity. of their manner of celebrating the birth of Christ, and if the Angels should leave heaven, and come down upon earth, and take upon them bodies, how would they celebrate the Incarnation of Christ? You see here, Glory to God on high, this would be the course wherein they would carry themselves to glorify God, answerable to their Song, so should we do, if we will be like the blessed Angels, we see how to celebrate the Nativity of Christ, How to celebrate Christ's Nativity. we need not go to fetch joy from hell, to celebrate it; if the Devil should be incarnate, and come to live among men, how would he celebrate the Incarnation of Christ, otherwise then in many places it is? if we do not love to have our portion with Devils, surely we should not imitate those, whose state, and condition we are afraid of. The Angels saw matter enough in the thing itself, to make them sing, Glory to God on high, on earth peace, good will towards men. What, hath God heene so rich in love to us, in Christ, so wondrous in mercy, as to take our miserable nature, not at the best, but at the worst, and to take our condition upon him? here is matter of joy, and shall we be beholding to the Devil for joy, when we should rejoice for Christ? will not the thing itself yield matter of rejoicing? oh base dispositions, that we should ●ot content ourselves with homogencall uniform joy, to the thing itself. I desire repentance, and reformation, of what hath been amiss: if there be any that have been guilty in this kind, that intent to come near God in these holy mysteries; let them know, that God will be honoured of all that come near him, let them take it to heart. As Tertullian said in his time: Tertullian. What, shall we celebrate that, which is a public matter of joy to all the Church, for a public shame in a disgraceful way? I beseech you consider of these things; What use to make Christ's of coming. Repent, for the Kingdom of God is near, saith the Baptist. What, shall we therefore give carnal liberty, to all looseness, as if Christ came to bring Christian's liberty to licentiousness? shall we, instead of repenting, run further and further into guilt? and indispose ourselves to all goodness? is that the reasoning of the Scriptures? No, repent, for the Kingdom of God is at hand, change your lives, for Christ and the fruits of the Gospel are at hand. The grace of God hath appeared in Christ, what? to teach us to live as we list, and to be more disordered then at other times? oh no, to live soberly, and justly, not to wrong any body, and holy and godly in this present world, this is the Scriptures reasoning, and thus (if ever we look for comfort from God and Christ) we must reason too. Let none think it too late, to speak of these things now, but those that have not had the grace of God, to keep them innocent, let them make use of the grace of God to repent, and as the phrase of some of the Ancients is, repentance is a board to escape to the shore, Repentance, what. after we have made shipwreck, and done things amiss; therefore, as I said, those that have not had the grace before to be innocent, let them make use of the grace of God, that now invites them to repentance, or not presume to come to these holy things. I speak it, not only to free mine own soul, but to free you from contracting further guilt: for do you think to make amends by coming to the Sacrament, without repentance of what you have done before? What hast thou to do (saith God) to take my name into thy mouth, to take my Sacrament into thy mouth, when thou hatest to be reform? God accounted his own Service, as the cutting off a dog's head, when they came indisposed, and unprepared. The Sacrament is bane and poison to us, if we come without repentance: What saith the Apostle? For this cause, because you come unreverently to the things of God, some are sick, and some weak, and some sleep, God struck them with death for it. And it is a great cause why many are hardened in their sins, and go on still, because God executes these spiritual judgements for profaning these holy things, thinking to daub with God, and to compliment with him in an easy performance. Why Gods children were suffered to fall. I know those that belong to God, are suffered sometimes to do things amiss, and to fall into errors and miscarriages, that they may know themselves better. And indeed, much of our spiritual wisdom, is gotten by the sight of our own errors, we grow more established after, against the like temptations, for the time to come, and we can say by experience, it is good that I know the foolishness of my own heart, etc. but he that God hath no delight in, he swells, and rages against any admonition, though it be in love to his soul. I hope there are none such here, therefore those that have made their peace with God, let them come to these holy mysteries with comfort, notwithstanding any thing before: for God hath prepared these things, not for Angels, but for weak men, whose faith stands in need to be strengthened. And let us not think, that Christianity is a matter of compliment, that because we are baptised, and come to hear the Word, and receive the Sacrament, all is well: for we may do all this, and yet be greater sinners than Turks, or Jews, Greatest sins committed in the Church. or Pagans: for the most horrible sins are committed in the Church. Where is the sin against the Holy-Ghost committed, sins against light, and against conscience, but where the conscience and understanding is most enlightened? there be the horrible provoking sins, where there is more light, and direction to live in another way. When the grace of God, and the riches of Christ are opened, and yet men live in their sins against conscience, and the light of the Gospel, so far is the outward performance from excusing in sickness, and at the hour of death, that it aggravates our guilt and damnation, when we make not a right use of the holy things of God. That which I shall next stand upon, shall be to show, How we may know, whether we glorify God for Christ, or no. And then the hindrances that keep us from glorifying God for this excellent good. And the means how we may come to glorify God. For the first, of glorifying God in general, I will not speak much, it would be large: and the point of glorifying God, is most sweetly considered, as invested in such a benefit as this, when we think of it, not as an Idea only, but think of it in Christ, for whom we have cause to glorify God, How to know whether we glorify God. and for all the good we have by him. 1 When we exalt him above all. First then, we hold tune with the blessed Angels, in giving glory to God, when we exalt God in our souls, above all creatures and things in the world, when we lift him up in his own place, and let him be in our souls, as he is in himself, in the most holy; God is glorious, especially in his mercy and goodness; let him be so in our hearts, in these sweet Attributes, above all our unworthiness and sin: for God hath not glory from us, till we give him the highest place in our love, and joy and delight, and all those affections that are set upon good, when they are set upon him as the chief good, than we give him his due place in our souls, we ascribe to him that Divinity, and excellency, and eminency, that is due to him. And this especially appears in competition and opposition of other things; Especially in opposition. when we will not offend God for any creature; when we can say as the Psalmist, Whom have I in heaven but thee, Psal. 73. and what is there in earth, in comparison of thee? Therefore let us ask our own thoughts often; what that is, that our affections of delight, and joy and love, and all the sweetness and marrow of our souls is spent on, and runs after? is it the sweet love of God in Christ, the excellent state we have in Christ? it is an excellent sign. Surely, the blessed Saints in heaven, and those that are in earth, that look for heaven, are thus disposed for the most part, especially when they set themselves in their devotions before God. Let us examine what is highest in our souls: The loving kindness of the Lord, is better than life itself, saith the Psalmist. Then we give God glory, when we set light by life itself, as holy Saint Paul could say, What, do you tell me of suffering at jerusalem? I am not only ready to do that, but to die for the name of Christ: and in Philip. 1. Philip. 1. So God may be magnified by my life or death. I am at a point, so if the question be, whether we shall sacrifice this blood, and life of ours, or dishonour God, and wrong the Gospel, or be any way prejudicial to the truth known, when we are ready to part with all, with father and mother, and houses and lands, and all for Christ; then with the Angels we say, Glory be to God on high; therefore in a state of opposition, when we cannot enjoy both, let us leave the creature, and cleave to God. Then again, 2 When we take all favours in Christ. we give glory to God for Christ, when we take all the favours we have from God in Christ; when we see Christ in every thing; All things are ours, because we are Christ's. It is by Christ that we are heirs, that we have any comfortable interest, therefore when we accept all in Christ, and give God in Christ the glory of all, we practise this that the Angels do here, we give glory to God. 3 When we stir up others to glorify God. Then again, we give glory to God, when we stir up others, all the Angel's consent, there was no discord in this harmony of the Angels. When we all join together, and stir up one another, and labour to promote the knowledge of God in Christ, all the ways we can, every one in our place and calling, Magistrates, and Ministers, and every one in our families, labour that Christ may rule there, that God in Christ may be known. In Psal. 103. Psal. 103. there the Psalmist stirs up himself to glorify God, and he stirs up the Angels, and here, the Angels stir up men, Glory to God on high, etc. Where there is a zeal of God's glory, and a disposition fit to glorify God, there will be a stirring up one of another, Angels, men, and men Angels, and a wishing, that God may have glory in heaven and earth. Therefore those that labour not in their places, that the truth may be made known, that for base and worldly ends, are opposers of the publishing of the Gospel any way, (as it is the fashion now, they will not appear openly, but cunningly undermine the Gospel) under pretences. they bear no tune with these blessed Angels, for those that have dispositions like them, will study how this blessed truth may be promoted, and propagated, and spread even over the world; therefore we should labour, every one to spread the glorious Gospel of Christ, especially those that are Ministers, whose office it is, to unfold and open the unsearchable riches of Christ. Again, 4 When our dispositions are altered by beholding God's glory in Christ. we glorify God in Christ, when we see such glory and mercy of Christ, as it doth transform us, and change us, and from an inward change, we have always a blessed disposition to glorify God, as I showed out of 1 Cor. 3. 1. Cor. 3. This is the difference between the glass of the Gospel, and the glass of the Law, and of the creatures. In the Law, we see the beams of the Justice of God, Cursed is every one that continueth not in all, etc. and the beams of his power and goodness in the creature, but it doth not change and transform us to be good and gracious, but when we see the glory of God, of his goodness and infinite mercy, shining in the face of jesus Christ, (for we dare not look upon God immediately) it changeth the soul, to be gracious like unto Christ; therefore if we find, that the knowledge of God in Christ, hath changed our dispositions, it is a sign then, we give glory to God indeed: for to glorify God, is an action that cannot proceed but from a disposition of nature, that is altered and changed; the instrument must be set in tune, before it can yield this excellent Music, to glorify God as the Angels do, that is, all the powers of the soul, must be set in order with grace, by the Spirit of God; if the meditations and thoughts of the Gospel, have altered our dispositions to love God, and that that pleaseth God, to do good to men, to delight in goodness, it is a sign we are instruments in tune to glorify God, and that we have an apprehension of the love, and mercy of God in Christ, as we should, for it hath a transforming power to work this. The grace of God will teach us to deny ungodliness and worldly lusts, and to live holily. When the grace of God, that is, the free love of God in Christ, in the forgiving our sins, and advancing us to heaven, hath this effect in our souls, it is a sign we have a true notion, and apprehension of the excellency, and eminency of God's grace, otherwise, if we turn the grace of God into wantonness, to make the benefits by Christ, a pretence and covering for our wicked and loose lives, we know not what it is to glorify God, but though in words we say, Glory be to God yet in our lives we deny it, as the Apostle saith. The Hypocrites in Isay, 66.5. Esay. 66.5. they had good speeches in their mouths; saith God, hear the Word of the Lord, ye that tremble at his Word, your brethren that hated you, and cast you out for my name sake, said, Let the Lord be glorified, so you shall find those that are opposers, and persecutors, and haters of sincerity, will sing Gloria Patri, God be glorified; but what good will this do them, if they have diabolical, satanical dispositions, if they be like the Devil, in opposing the truth, and hating that that is good? The Devils in the Gospel, could glorify God for their own ends, We know that thou art the Son of God; so Devils incarnate can come to Church, and receive the Sacraments, and seem to praise God, oh but there must be a change; for to glorify God, is a work of the whole man, especially of the Spirit, All that is within me praise his holy name: It came from the heart root of a sanctified judgement, out of grounds, why we do it. The wish of the Angels here, Glory to God on high, it came from a good ground, because they knew, God is to be glorified in Christ: for judicious phrases are founded upon truths, so there must be a sanctified judgement to be the ground of it, and the affections must be in tune, answerable to those truths, than we are sit to glorify God; and all this is by the power of the Gospel, transforming us. Again, When we grieve at the hindrances of God's glory. we glorify God, when we take to heart any thing that may hinder, or stop, or eclipse God's truth, and obscure it, when it works zeal in us in our places, as far as we can, when it affects us deeply, to see the cause of Religion hindered any way, if there be any desire of glorifying God, there will be zeal, the heart will move, with a kind of indignation, when God is dishonoured, and his truth eclipsed, with false doctrine, or by ill practice; it cannot be otherwise, it is out of the nature of the thing itself; therefore those that either are instruments of stopping or obscuring the truth, or causing it to be reproached, by their wicked lives, or if they be not instruments, yet they do not take it to heart, when they see God dishonoured, surely they can speak little comfort to themselves, they have neither Angelical, nor Evangelicall dispositions, for if they had the knowledge of the Gospel, it would work this is in them. 6 When it works a glorious joy. Again, if we apprehend this glorious Mystery of Christ in the Gospel aright, it will work in us a glorious joy: for joy is a disposition, especially that fits us to glorify God, than we are fit to glorify God, when our hearts are enlarged with joy, when we think of God in Christ, when we think of the Day of Judgement, when we think of heaven, when we can think of hell with joy, as being subdued, and bless God for Christ, when we can think of all that is opposite as conquered in Christ, so that our joy is enlarged in the apprehension of our own blessed condition, it is a good sign we are in a disposition to glorify God; but I will not enlarge myself further in this point. The hindrances of God's glory. This being so excellent a duty, to which we are stirred by the Angels, Glory to God on high, etc. what are the main hindrances of it, that we give not God more Glory? 1 Ignorance. The main hindrances are, a double veil of Ignorance, and Unbelief that we do not see the glorious light of God, shining in jesus Christ; or else if we do know it, we do not believe it, and thereupon instead of that blessed disposition that should be in the soul, there comes an admiration of carnal excellencies, a delighting in base things. This Ignorance is partly from the darkness of our own hearts, being overcast sometimes, that such great things are too good to be true, our hearts have a hell of unbelief in them. And sometimes the policy of Satan, who casts dust in our eyes, and labours that we may not see the glory of God in the Gospel, 2 Cor. 4. The God of this world, hath blinded their eyes, etc. Ignorance arising from within or without, is a great cause why we do not see the excellencies of God, therefore no wonder, if where the Gospel is not preached, that the Devil hath a kind of reign, and God is not honoured at all, because the Devil is the Prince of darkness and rules in darkness, that is one cause, Ignorance. So likewise Unbelief, 2 Unbelief. when we hear and see, and know the notion of mercy and of Christ, and can dispute of these things, like men that talk of that they never tasted of: the Devils know all these things better than any man, yet they do not glorify God, because they do not believe that these things pertain to them, men want a light, suitable to the truth of the things themselves, a man may see them with a natural light, or with the light of education, or by books, or the like, but not in a spiritual and proper light, he sees not spiritual, heavenly things, in a spiritual light, and that is the reason he believes them not, these two veils are the cause why we see not the light of God, shining in the Gospel, and why we do not glorify him. Light is a glorious creature, it was the first creature, it is not only glorious in itself, but it shows the glory of all other things too if we had all the sights in the world presented to us; if there were no light to discover them, or no sight in our eyes, if either be wanting, all the glory of them would be lost. So it is in the Gospel, though there be wondrous admirable things there, if we want either light or sight, if the light shine round about us, and the God of this world have blinded our eyes, and infidelity have blinded us, how can we glorify God, wanting a heavenly, proper, peculiar, spiritual light, suitable to the things: for a natural man, by the light that he hath, cannot judge of them: these are the main hindrances, the veil of ignorance and unbelief. 3 Too much light. And on the contrary, there is another hindrance, that is, too much light, either want of light altogether, or too much light, when by the preaching of the word of God, awaking our conscience, and showing our sins so enormous, so transcendent, so odious, that we forget mercy in Christ, and so dishonour Christ, to set the sins of the creature, above the infinite mercy of the Creator, as those that doubt, and from doubting, proceed to despair of the mercy of God, seeing the vileness of their sins, in the true colours of them, and seeing, and feeling God's anger, and wrath; together with their sins, in the conscience, here is too much light one way, and not looking to the other light; this excellent glorious, infinite light of God's mercy, shining in the Gospel, they look not on God in the face of Christ, out of some stubborness and pride, they flatter themselves, they will not believe, they will not receive the consolations due to them, but dwell upon the consideration of their unworthiness and sins, and Satan holds them in that slavery and bondage. When we think our sins greater than God's mercy. This is a great hindrance of glorifying of God, when we lift up our sins, above the mercy of God in jesus Christ, this is to take away God and Christ altogether: for if the mercy, and rich, and bountiful goodness of God, wherein, he will be infinitely glorious, were not greater than our sins, it were not the mercy and bounty of a God, God should not be glorious in it, be there are but few of these that miscarry, God usually shines upon them at the last. There are three ranks of men, some are in the first, profane, dead, loose Christians, that were never under the Law, that never understood the corruption of nature, nor themselves, some are brought from that, to understand themselves a little too much, that are under the Law, and feel the flashes of God's wrath; and some in the third place, are brought from hence, to be under grace, that is, the only happy condition, to be under the grace of God in Christ: some men never come to the second step, they never understand what sin is, and what the anger and wrath of God is, they will give their conscience no leisure to tell them what their condition is, there is hope of the second, that they will come to the third rank, but for a company of profane persons, opposers of goodness, to talk of the mercy of God in Christ, they are not in the next step to it; a man must be sensible of his sins, and of his misery, before he can have grace, therefore for those that have too much light, though it be a great fault in some, and hinders God of much glory, and themselves of much comfort, out of this peevish stubborness of theirs, yet there are not many of them, and as I said, few of them miscarry. Doting on outward things. Now, from these two veils that hinder the glory of God, there come other hindrances, for the soul of man will wonder and admire at somewhat, it will have somewhat in the eye of it, hereupon, not seeing, or not believing the mercy, and goodness, and love of God, and the excellent prerogatives of a Christian, issuing from the goodness of God, and the fruits of it, they dote upon some worldly excellency, either they are proud of their parts, and so God is robbed of his honour, or on creatures meaner than themselves; for the base nature of man, since the fall, it dotes upon earth, upon gold and silver, mean and base things, not to be compared to the excellency of man, or else upon some duties they perform, upon their own works, as if God should be beholding to them, for not knowing themselves well, and the infinite glory of God in Christ, that God must have all the glory, not only of happiness, but of grace that brings us to happiness, they glory in that they have done, as in Popery, they think they merit much by their performance. In the night time a Torch seems a goodly thing, and sometimes, rotten wood will shine, but in the day time, when the Sun appears, the very stars shine not, we care not for meaner lights: for what good do they then? so the soul, when it wants a sight of the greatest excellency, it dotes upon rotten wood, upon every Torch light, many vain things seem to be great; a man may see by the dispositions of many, what they admire, and stand upon most, their carryages shows it well enough, it argues a corrupt, and weak judgement, you see what are the main hindrances. Now, How to come to glorify God. the way to attain to this glorious duty, to glorify God; the next thing shall be to give some directions, because it is a most necessary duty; is it not that we pray for in the Lord's prayer? Hallowed be thy name; and what is the end that we were created and redeemed for, but that God may have some glory by us? therefore, being a necessary absolute duty, let us hearken to some directions, that may help us that way. First, Meditations of God's mercy in Christ. therefore if we would glorify God, we must redeem some time to think of these things, and bestow the strength of our thoughts this way; the soul being the most excellent thing in the world, it is fit it should be set on the excellentest duty, man being in such an excellent condition, being heir of heaven, and having an understanding soul, it is fit the most excellent part, of the most excellent creature should be set upon the most excellent object. Now, the most excellent part of the soul, is the understanding, it kindles all the affections, and leads all the rest, therefore let us take some time to meditate, and think of these things. What we are by nature, and the misery we are exposed to by sin, that whatsoever we have more than hell, is more than we deserve: and then withal, think what we are advanced to in Christ, what we are freed from, that cursed condition, and what we shall be freed from, the sting of death, and all that we fear for the time to come, think of what we are freed from, and what we are advanced to, and by whom, by God becoming man; a mystery that might, nay, that doth ravish the very Angels themselves; God-man now in heaven, making good what he did on earth, by his Intercession, and then the ground of all, the infinite love, and mercy, and bounty of God, to poor distressed man. The thought of these things, will inflame the heart: now, they never work upon the heart thoroughly, till they end in admiration, and indeed the Scripture sets it down in terms of admiration, So God loved the world, So, how? So as I cannot tell how, I cannot express it, and, What love hath God showed us, that we should be called the sons of God? And then the fruits that we have by this Incarnation of Christ and by his death, they are admirable: Peace that passeth understanding, joy unspeakable, and glorious, so that the mystery is wonderful, and the dignity wonderful, and the fruits, the comfort, and peace, and joy wonderful, every thing is an object of admiration; therefore when we think, and meditate of these things, let us never end, till our souls be wound up to admiration of the excellent love of God. We wonder at things that are new, and rare, and great: is there any thing more new, and rare, then that, that never was the like; for God to become man? Is there any thing more excellent, than the benefits we have by Christ, becoming man, to free us from so great misery, and to advance us to so great happiness? If any thing be an object of admiration, surely it must be this. Therefore the Apostle doth well to give all the dimensions, to the love of God in Christ, height, and breadth, and depth, and length, it is a love, passing knowledge, Eph. 3. Ephes. 3. What good will come by this? Question. When the soul is thus exercised, Answer. than it will be fit to glorify God, The benefit of this meditation. when it is in this frame, it will think itself too good, for any base service of sin: Eagles will not catch at flies; when the soul is lift up to consider God's love, and mercy in Christ, will it be catching at every base thing in this world? No, it will not, the soul never sins, but when it looseth this frame, to have a judgement suitable to things, when our judgement and affections are lost of the best things, then comes in a judgement, and affection to other things as better; so losing that frame the soul should be in, we fall to the creature, to commit spiritual fornication with that. Let us labour to keep our souls in this temper, begin every day with this meditation, to think what we were▪ what we are now in Christ, what we shall be, and by what glorious means all this was wrought, that so the soul may be warmed with the love of God in Christ; this frame of spirit, will not suffer the soul to sin, to stoop to base sinful lusts. 2 Beg the spirit of revelation. Now, to help this, (in the next place) beg of God, the spirit of revelation, to discover to us these things in their own proper light, for they are spiritually discerned. Now, the Spirit knows the breast of God, what the love of God is to every one in particular, and he knows our hearts too. Therefore the Apostle desires of God, the Spirit of wisdom, and revelation to discover these things to us, not only that they are truths, but that they are truths to us: for, unless we know these things belong to us in particular, we cannot glorify God as we should, they are in themselves glorious things, to hear of God's mercy in Christ, of God becoming man, to hear of Kingdoms and Crowns, oh but when there is a spirit of appropriation to make these our own, that God in Christ loves us, Who loved me, and gave himself for me, Gal. 2. Gal 2. then the soul cannot but break forth, with the Angels here, Glory to God on high, therefore beg the Spirit, to reveal to us our part, and portion, that he would show his face to us, that he is to us a Father in Christ, surely in hearing meditation and prayer, etc. we shall find a secret whispering, and report from heaven, that God is our Saviour, and that our sins are forgiven, especially, when we stand in most need of this comfort: let us therefore beg of God, to take away the veils of Ignorance and Unbelief, and openly to reveal his Fatherly bowels, and tender mercy to us in Christ, to discover to us in particular, more and more our interest in the same by his Spirit, that only knows the secret of our hearts, and being above our hearts, can settle our doubts, only the Spirit can do it: for as God only works salvation, so the Spirit only can seal to our souls, our salvation: this is one excellent way to help us to glorify God. And add this as motive, To glorify God, the end of our life. as a plea, not to move God so much, as to move, and to satisfy our hearts, and to strengthen our faith, that it is the end of our lives, and the pitch of our desires to glorify God: therefore we desire God, to reveal himself so far to us, to be our Father in Christ, that we may glorify him, surely it is a forcible plea, God will do that that is suitable to his end, He hath made all things for his own glory, especially the work of Redemption in Christ, is for the glory of his rich mercy, and we desire the sense of his mercy and love, for this end, that we may be fitter to glorify God; it is a prevailing argument, fetched from Gods own end. And let us labour daily more and more, 3 See the vanity of all things else. to see the vanity of all things in the world: put the case we have honours, and large possessions in the world, that we wanted nothing; if this were severed from God's love in Christ, for life everlasting, what comfort could we have in this, especially, at the hour of death? let us see therefore the vanity and emptiness of all things else out of Christ, and the good we have by Christ, what all will be ere long, the daily thoughts of that will be a good means: for we must empty ourselves of that we are, that we may be filled with that we are not, and we must daily consider, the emptiness of the creature, wherewith we labour to support ourselves. For when men have no goodness in themselves, they will have an excellency in the creature, therefore when we see ourselves out of Christ, to be nothing but fuel for God's vengeance, and see that the creature can afford us nothing but vexation, these thoughts, that these things are so, and out of experience, will make us draw near to God, upon all occasions, it will make us glorify him, and abase ourselves: what made job abase himself, and glorify God? Draw near to God. when he drew near to God, and God drew near to him, I abhor myself, and so we see in Abraham. Let us draw near to God upon all occasions, in the Word▪ and Prayer, and in the Sacrament, and this will make us see our own nothingness, and God's greatness: for that is the way to honour him, to see his greatness, and a nothingness in the creature, that all things in him are so excellent, and out of him, nothing and worse than nothing. Now, we are to draw near to God in the Sacrament, and the nearer to God, the more we honour him: Application to the Sacrament. who honours God most? surely Christ, because he is so near him, being God and man, in one Person, and next to him, the blessed Angels glorify God, they are near him, therefore in Isay 6. Esay. 6. they cover their faces, it being impossible for the creature, to comprehend the great Majesty of God, and they cover their feet in modesty: the nearer we draw to God, in the meditation and consideration of his excellency in the ordinances, the more humble, and abased we shall be in ourselves, and the more we shall honour God, seeing his excellency, especially of his love. So next to the Angels, the Saints: All thy works praise thee. Psal. 145. Psal. 145. They give matter and occasion, but, Thy Saints bless thee. If it were not for a few Saints on earth, though all the works of God are matter of praise, they could not praise God. Thy Saints bless thee: and the nearer we come to God, the fitter we are for this. Now there is a wondrous near coming to God in the Sacrament, if we come prepared, we come to have communion and strengthening in Christ, he is both the Inviter, and the Feast itself; we come to be made one with him, bone of his bone, and flesh of his flesh; therefore if we come prepared, this is the way to bring us to a disposition to glorify God: you see here the wondrous infinite love of God, in the Sacrament, to stoop so low to his creature, to strengthen our faith, by giving us these things, God had been good to us, whether he had given us his Oath, and his Seal, or no, but he knows we are weak, and unbelieving, and doubting, therefore to help us, he hath given us not only his promise, but his Oath, and besides his Oath, he hath given us signs and Seals, here is wondrous mercy. Let us be encouraged to come in, and admire the love of God, not only in giving his Son Christ for us, but in affording us other means to strengthen our faith. Let none be discouraged in the sight, and sense of their own sins, but let them come in, and they shall glorify God the more, where sin hath abounded in their sense and feeling, there grace shall more abound. And those that have been good, and have slipped any way, let them consider Gods infinite love in Christ, it is not a Cistern, but a Spring▪ Gods mercy in Christ, and the blood of Christ is a Fountain opened for judah, etc. that is, it serves not for our first conversion only, but every day upon every occasion, when we have made any breach with God, we may come and wash in that Bath, Christ's blood. The blood of Christ purgeth, it is in the present tense, it runs continually in the vigour of it. There is a spring of corruption in us, there is a Spring of mercy in God, there is a Spring of Christ's blood, that hath a perfect efficacy to wash our souls. Therefore if we have not yet been converted, and humbled, and cast down ●or our sins, let us now come in, and give God the glory of his mercy; and if we have fallen again, consider there is a Fountain opened for judah, and jerusalem to wash in; and let us come and renew our repentance and faith at this time. Peace on Earth. The same holy affection in the Angels, that moved them to wish God to have his due of glory from the creature, it moves them to wish peace to men likewise, to show this (by the way) that, There can be no true zeal of God's glory, They that glorify God, also love men. but with love to mankind. They were not so ravished with the glory of God, as to forget poor man on earth, oh no; they have sweet, pure affections to man, a poorer creature than themselves. Therefore let them that are injurious and violent in their dispositions, and insolent in their carriage, never talk of glorifying God, when they despise and wrong men: there are some that overthrow all peace in the earth, for their own glory; but he that seeks God's glory, will procure peace, what he can, for they go both together, as we see here, Glory to God in the highest, peace on earth. Now their end of wishing peace upon earth, it is, that men might thereby glorify God, that God being reconciled, and peace being established in men's consciences, We cannot glorify God till we know we are at peace with him. they might glorify God; hence observe this likewise, that We cannot glorify God, till we have some knowledge of our peace with him in Christ. We must have the first act, to cast ourselves upon God's mercy in Christ, and adhere, and cleave to that mercy, and then we shall feel so much comfort, as shall make us glorify God, though we may question it in desertion sometimes: here the Angels intending, that God should have glory of all, they wish peace on earth, in the consciences of men especially. Whence peace comes. The reason is, peace comes from righteousness: Christ, is first the King of righteousness, and then King of peace, righteousness causeth peace; now, unless the soul be assured of righteousness in Christ, it can have no peace; what saith the Virgin Mary? My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour, she begins with magnifying the Lord, but what was the ground? she rejoiced in God, as a Saviour, therefore, she magnified him, so in the Lord's Prayer, we say, Our Father, which is a word of the Covenant of grace, when the soul conceives of God as a gracious Father reconciled in Christ; and then comes, Hallowed be thy Name: insinuating that, till we know in some measure God, to be our Father, we cannot with a gracious spirit say, Hallowed be thy Name; for can we heartily wish, for the manifestation of the glory of him, that we think is our enemy, and him that we have no interest in his greatness, and goodness? the heart of man will never do it, therefore God must first speak peace to the soul, (the Angels knew that well enough) and then we are fit to glorify God▪ Peace on Earth. What is peace? Peace what. It is the best thing that man can attain unto, to have peace with his Maker and Creator. Peace, in general, is a harmony and an agreement of different things. This peace, here you may know what it is by the contrary, as the Apostle saith, Ephes. 1.10. Ephes. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word there is very significant Anakephaliosis, there is a recapitulation, or gathering all to a head in Christ: out of Christ, Out of Christ a separation. there is a division, a separation and a skattering, a breach, that is fivefold. First, 1 Between man and God. there is a skattering, and a division from God; the Fountain of good, with whom we had communion in our first creation, and his delight was in his creature; we lost that blessed communion, and our sins have separated between God and us, as the Prophet saith. Then there is a separation between the good Angels and us; 2 Between man and Angels. for they being good subjects, taken part with their Prince, and therefore join against Rebels, as we are● hence it is, that upon the sight of Angels, the very hearts of good men, have sometimes been stricken, considering that there is no very good terms between us, and the Angels, till we come to Christ again. Then there is a division, 3 Between man and man. and skattering between man, & man: no common Spirit of God, will keep men together, till they be in Christ, as it is said, God sent an evil spirit, a spirit of division between the men of Sichem; so since the fall, there is an ill spirit of division among men, till the Gospel again bring peace, especially there is no sound peace between men, in the state of nature, and others that are Gods children: nor with the ordinances of God, for men apprehend the ordinances of God as enemies; the word cuts and lanceth him: it is as the sentence of a Judge, to condemn him, therefore he fears and trembles, at the powerful opening of the word. The ordinance of God speaks no comfort to a carnal man; he is as Ahab, he never had a word of peace from the Prophet: the word always speaks ill to him, he is under the Law, and it speaks nothing but terror and curses to him. 4 Between man and other creatures. And then there is a division, and separation between a man and the creature, which is ready to be in arms against any man that is in the state of nature, to take God's quarrel, as we see in the plagues of Egypt, and other examples; if God do but give them leave, they presently make an end of sinful man, and they would glory in it too, to serve their Creator, it is part of their vanity to be subject to wicked men; they have no peace with the creature. 5 Between man and himself. And they have no peace with themselves, they speak peace to themselves, but alas God speaks none to them, they make a Covenant with death and hell, but death and hell make no Covenant with them, so it is a forced sleepy peace, it is a dead sleep, the peace they have, it is but adversion to other things, they 〈…〉 selves, and the war the 〈…〉 themselves, and 〈…〉 ●●uce that they take up for a time; when God opens their conscience, there is a hell in their hearts and souls, that when it is loosed, makes them to suffer a hell upon earth, they enter into the pains of hell before their time, so there is no peace to the wicked at all, there is since the fall, a separation between God and man, between Angels and man, between man and the creatures, between man and himself. Now, Christ our peace. Christ at his coming, taking our nature upon him, brings all into one again, he brings God and man together again, by offering himself a Sacrifice, by making full satisfaction to the Justice of God; and sin, which is the cause of his displeasure, being taken away, God being gracious, and merciful, his mercy runs amain on us, sin only separates between God and us, and that Christ takes away, therefore he is called by Saint Paul, Christ our peace, Ephes. 2. Ephes. 2. Esay 9.7. and the Prince of peace: he was qualified to be our peace, he was a friend to both parties, having married our nature of purpose, that he might, in our nature bring God, and us together, as it is 1 Pet. 3.18. Hi● whole work, was to bring us back again to God, from whom we fell at the first. Then if we be at peace with God, all other peace will follow: fo● good subjects will be at peace with rebels, when they are brought in subjection to their King, and all join in one obedience; therefore the Angels are brought to 〈◊〉 again by Christ. And so for men, there is a spirit of union between them, the same spirit that knits us to God by faith, knits us one to another by love. And we have peace with the creature, for when God, who is the Lords of Hosts, is made peaceful to us, he makes all other things peaceable. The Heathen could say, Tranquillus Deus, tranquidat omnia; when God is at peace, he makes all so. So there is peace in our own hearts we are assured by the Spirit of God, that he is our Father, he seals it to our conscience by his Spirit, because the blood of Christ is set on by the Spirit of God, and not by our own, so that now God and we are brought to one, and Angels and we, and all other things: therefore now the Angels say, Peace on earth, when Christ was borne. Peace founded on Christ. Now, we will show that this blessed peace, in all the branches of it, is founded in Christ; Christ is the cause and the foundation of it: for though these words were spoken at the Incarnation of Christ, yet we refer them to the whole work of his Mediator-ship, in the state of his abasement, and his state of exaltation, our peace is wholly founded upon him: for he was borne, and became man, and became sin, that is, a Sacrifice for sin for us, he became a curse for us, to establish a peace, and to satisfy God's anger; and then he rose again, to show that he had fully satisfied God anger, and that peace was fully established: therefore the holy Ghost was sent after the Resurrection, as a testimony, that God was appeased, and now in heaven, he is ever there as a Priest, to make Intercession for us: so that Christ is our peace, from his Incarnation to his death, from thence to his Resurrection and Ascension, and Intercession, all peace with God, with Angels, and with creatures is established in Christ▪ And why in Christ? Question. Christ is every way fitted for it: Answer. for he is the Mediator between God and man, Why peace is wrought by Christ. therefore by office he is fit to make peace between God and man, he is Emanuel, himself God and man in one nature, therefore his office is to bring God and man together. It is fit it should be so in regard of God, 1 In regard of God. who being a consuming fire, will no peace with the creature without a Mediator, it stands not with his Majesty, neither can there ever be peace with us otherwise. Now Christ is a fit Mediator, being a friend to God, as the Son of God, and a friend to us, taking our nature upon him, to be a merciful Redeemer. It was also fit in respect of us, 2 In respect of us. it should be so: Alas! who can dwell with everlasting burnings? who can have communion with God, who is a consuming fire? No, we cannot endure the sight of an Angel, the Israelites could not endure the sight of Moses, when he came from the mout, his face shone so; & can we endure the glorious presence of God, who dwelleth in light, that none can attain unto? Therefore God derives all good to us in our flesh, that though we cannot see God directly in himself, yet in the flesh we can see God Incarnate: we may see the Sun in the water, though we cannot directly look on that creature without hazard. It was a comfort to the patriarchs, that they had joseph their brother, the second man in the Kingdom: So it may be to every Christian, that now we have the second Person in heaven, our brother, in our nature; he is the Steward of heaven and earth, to dispense all God's treasures to us. Will not he acknowledge us, that are bone of his bone, and flesh of his flesh? When he took our nature for this end, to be a merciful Redeemer. It is most suitable to our condition, that Christ should be the foundation of our peace. 3 In regard of Christ. If we look to Christ himself, he being God's Son, and the Son of his love: for him to make us sons, and sons of God's love, is it not most agreeable, that he that is the Image of God, should again renew the Image of God, that we lost? Jacob's Ladder knit heaven and earth together; Simile. so Christ knits heaven and earth, God and us together. You know if a Ladder lie upon the ground it doth no good, or if it be kept above it serves for nothing, so if Christ were only God, or only man, there could be no Union wrought between God and man; but now being both, he is a fit Mediator between both. Christ is the foundation of our peace, (in the gracious Covenant that God hath made with us) in all his Offices. For as a Prophet, he proclaims peace, he preached before 〈◊〉 the time of Noah, he published peace as the Prophet of his Church; in himself when he lived, and by his Ministers, when he left the world. And as a Priest, he did work our reconciliation, offering himself a Sacrifice, he made a peace between God and us, and is now in heaven, to make intercession between God and us. And as a King, he subdues the corruptions of our souls, he pulls down the pride of our thoughts, to bring the heart into subjection to him by his mighty power, (which indeed requires an almighty power,) also by his Kingly office, he rules, and governs, and subdues all the enemies of his Church, without and within. You see then, without further illustration, that Christ is the foundation of our peace, by his Incarnation, death, Resurrection and Ascension. This should teach us, No intercourse with God, without Christ. first, that whatsoever intercourse we have with God the Father, we should take Christ, take our Benjamin, our beloved with us: we must not offer Sacrifice without the high Priest: let us offer nothing to God without Christ: there is no intercourse between God and us, till we be reconciled in Christ, in whom we must offer all our Sacrifices and endeavours. Therefore let us not own an absolute God in our devotious, let us think of God reconciled in Christ and at peace with us, and a Father in Covenant in Christ, and then our persons and prayers, and all shall be accepted for the Sacrifice of Christ, in whom he smells a sweet savour, as it is said concerning Noah, he offered a Sacrifice to God, a sweet smelling Sacrifice of rest, so doth God in Christ; he is the true mercy seat in Christ, in looking to whom, God frees us from the curse of the Law. jerusalem was the glory of the world, and the Temple was the glory of jerusalem, but the mercy-seat was the glory of the Temple, because that pointed to Christ, the mercy-seat, in whom we have intercourse with God the Father. We conceive not high enough of the Majesty of God, when we go to him immediately, we must go to him in his Son, whom he hath sent, and anointed, and set forth, as the Propitiation for our sins, and him hath God the Father sealed▪ he cometh with authority: therefore God will be reconciled in Christ; we may bind God himself, when we offer Christ, he is the foundation of reconciliation, and peace, by God's appointment, he is The Prince of peace, of his own anointing, therefore we may go boldly to God, to the Throne of grace in Christ. Meditate of this peace. And let us often seriously meditate of the sweet favour and reconciliation established now between God and us, through Christ; it is the sweetest meditation. First, to think in what ill terms we are with God, by nature, and then think how near we are now to God in Christ, that we are at peace with him. Me thinks the word is too short, there is more meant than is spoken. At peace with God in Christ, nay, nay now we are friends, nay we are sons and heirs, fellow heres, fellow Kings with Christ: for God's favours are complete as a God, he stablisheth not a peace as men do, only to do them no harm, that they are at peace with, but where he makes a peace, he confers all that is good, reconciliation, adoption, giving us the liberty of sons, and friends, to go boldly to God as a Father in all our wants: let us think more of this, and improve this blessed privilege every day. Peace upon Earth. Why doth he say, Question. Peace on Earth? Because peace was here wrought upon earth by Christ, Answer. Why is it said peace on earth. in the days of his flesh, when he offered himself a Sacrifice of a sweet smelling savour to his Father. Because here in earth, we must be partakers of it, we oft times defer to make our peace with God, from time to time, and think there will be peace made in another world● oh beloved, our peace must be made on earth. We must live godly and righteously, and soberly in this present world, we must enter into the Kingdom of heaven here. Further entrance must be ministered here, by growing in grace daily more and more. If heaven be not entered into here, it shall never be entered afterwards; for the Church is the seminary of the heavenly Paradise, all that are taken to heaven, to be set there for ever, they are set in the Church before● they are planted, and grow up there a while, under the means of salvation. Therefore labour to have this peace on earth, or else we can never glorify God on earth, and if we glorify him not on earth, we shall never do it in heaven. How to know God and we are at peace. But to come to some trials, whether we have this peace made or no, whether we can say in spirit and truth, 1 If God be reconciled to us, we are reconciled to him. there is a peace established between God and us. For a ground of this, that may lead us to further trial, know that Christ hath reconciled God and us together, not only by obtaining peace, by way of satisfaction, but by way of application also; whom he died for, to obtain peace, he gives a spirit of application to improve that peace, to improve Christ the Prince of peace: as their own; for there is a mutual commerce between God and man, who is an understanding creature; and there is nothing that God doth for man, if we look to the general and head of benefits, but there is somewhat in man wrought, by the Spirit to answer it again. God is reconciled to man in Christ, man must be reconciled to God in Christ, in 2 Cor. 5. God was in Christ, 2 Cor. 5.19. reconciling the world; when he was on the Cross, God was there reconciled in Christ. Is that all? no, God by us entreats you to be reconciled to God. A strange condescending, that God should entreat us to be good to our own souls, by his Ministers, We entreat you to be reconciled, that is, to accept of the reconciliation wrought by Christ, and to lay aside all weapons of rebellion, whereby you fought against God, in the course of your vanity, we beseech you to be reconciled, and to repent, because the Kingdom of God is at hand: so that except there be reconciliation wrought by a spirit of application on man's part, it is not sufficient, that God is reconciled in Christ, because God will always have a reflex act from man; as he chooseth man, so man by grace chooseth him, as he loves and delights in man, so he will have man by a spirit of sweetness, delight in him again above all the world; Whom have I in heaven but thee? so there is some▪ what wrought by the Spirit to God again. Why should God be at good terms with us, but to enjoy the friendship of his poor creature? unless therefore there be a gracious disposition wrought in the creature, to look back, to love, and delight in God, as God doth in him; there is no actual reconciliation, there must be a forcible application by the Spirit: if God should not give a spirit of application, as well as Christ obtain heaven for us; those that are in the Covenant of grace, should not be established, but God by this means brings them so near, that he loving them, loves them for ever, and they have an everlasting Covenant, and an everlasting union. Man naturally hates God. The carnal heart of man is a poisonful thing, and hates God naturally, it wishes that there were no God to judge him; he may think well of God, for the good things of this life, but when he thinks of God as a Judge, to cast him into hell, he wisheth with all his heart; oh that there were no God, that I might have my full of the pleasures of sin. Now the soul, when it is at peace with God, when God by his Spirit, speaks to the soul and saith, I am thy salvation, thy sins are forgiven thee; and as Christ, to the good Thief on the Cross, This day shalt thou be with me in Paradise; when he whispers to the soul, thou art mine, and I am thine, than the soul becomes sweet, and peaceable to God again, and studies to advance the glory of God's mercy by all means, and to advance the Gospel of peace, it becomes friendly to God. To come to some more familiar evidences, whether we be at peace with God, and whether we have the comfort of this peace, established by Christ, or no. 2 God's friends and enemies are ours. Those that are reconciled one to another, have common friends, and common enemies, if therefore there be peace between God and us, it is so with us; we love all, where we see any evidence of God's love, we love Christians as Christians, and whom God loves not, we love not, what God hates we hate in ourselves and others, we hate corruptions in ourselves and others, though we love their persons. 3 Boldness of spirit. Another evidence of peace made in Christ, between God and us, is a boldness of spirit, and acquaintance with God, Acquaint thyself with God, and be at peace with him, job 22. job 22. A Christian being at peace with God in Christ jesus, he goes boldly to the Throne of grace, in all his necessities, as a poor child goes boldly to his father, and moves the bowels of his father by his petitions. When two Kingdoms are at peace, there is trading set up afresh again, so when God is at peace with the soul, Acquaintance with God. there is a heavenly intercourse, and trading set up: there is no man that is at peace with God, but he calls upon God in his person, in his family, he sets up the woship of God there, he labours to bring all to God that he can, he thinks it the most gainful trade in the world. In the want of grace, and spiritual comfort, he goes to the Fountain of grace, and improves that blessed prerogative, we have by peace in Christ; those that have not the Spirit of God to improve it in Communion, and trading with God, it is a sign there is no peace: strangeness shows, that there is no peace. Alas how strangely do many walk towards God, that from Sunday to Sunday, scarce lift up their hearts to heaven for a blessing, but walk in the strength of their own mother-wit, and support themselves with the success of second causes, and bless themselves, they are strangers from the God of peace: let us take notice of this, and account it a great prerogative, that we may go to God with boldness, that it is not now as it was in Paradise, there is no Angel with a sword to shut us from heaven, but now there is an entrance to the Throne of grace, we may go boldly in the name of Christ, to offer ourselves, and all our endeavours. A Christian that hath made his peace with God, 4 Hatred of known sins. will never allow himself in any sin against conscience, because he knows sin is odious in itself, loathsome to God, and hurtful to his soul, therefore he will not be in league with any sinful, unjust course, what, to be in league with God, and to be at peace with that that God hates more than the Devil himself? he hates sin more than the Devil: for he hates him for sin, therefore a man that allows himself in known sins, there can be no peace between God and him, as he saith, why do you talk of peace, as long as the witchcrafts and whoredoms of jesabel remain? a man that lives in sins against conscience, that is an open swearer, an unjust person, that cares not by what means he advanceth himself; what doth he talk of peace with God, when he is in league with God's enemy? therefore, though such men (out of the hardness of their hearts, which are harder than the neither millstone, and God seals them up under a hard heart to damnation, except some terrible judgement awake them) force a peace upon themselves, they ought to speak none, and they shall find it to their cost ere long, therefore let us examine our own hearts, how we stand affected to any sinful course. There may be infirmities, and weaknesses hang upon the best, that are beside their purposes, and resolutions, but for a man resolvedly, to set himself in an ill way, how can he be at peace with God, and with Satan at the same time? let us take notice of these things, and not daub with our own consciences. 5 High esteem of the Gospel. 2 Cor. 5. Again, where there is a true peace established, there is a high esteem of the Word of peace, the Gospel of reconciliation, as St. Paul calls it, 2 Cor. 5. He hath committed to us the word of reconciliation, those that find this peace there, is stirred up by the Spirit in their breasts, a high esteem of the ordinance of God, as being the word of their peace; how come we to have peace between God and us? is it not by opening the riches of God's love in Christ, in the Scriptures? Therefore saith the Scripture, blessed are the feet of them that bring glad tidings; the meanest part of their body, their feet are blessed, therefore those that have despicable conceits of the Ministry of the Word, and place their happiness, in depraving the labour, and pains of that office and calling, it is a sign they have profane hearts, for whosoever hath had any grace wrought, by the word of reconciliation, and of peace, they will highly esteem it, and respect them for their office sake, it cannot be otherwise. Lastly, 6 peaceableness with others. those that have found peace, ●are peaceable, it is universally true, God doth make an impression of the same disposition in us to others, we apprehending God in Christ, to be peaceable to us, we are peaceable to others: therefore in Isay 11. Isay 11. The knowledge of God in Christ, it altars and changeth men's dispositions,, it makes Wolves and Lions, to be of a milder disposition and temper, harsh, proud, sturdy dispositions, they never felt peace and mercy themselves, therefore they are not ready to show it to others. In the nature of the thing itself, it is impossible for the soul, to apprehend peace, in the love of God, and not to have the disposition wrought upon, to show what it hath felt: let us think of these and such like evidences daily, to keep our hearts from speaking false peace. Danger of false peace. The greatest danger in the world (in this regard) is in the Church, for people under the Gospel speak false peace to themselves, there is a spirit of delusion, that carries them along to their death, and deceives them also in death, and so they are in hell before they be aware, and then too late, they see, that they were never in good terms with God, in all their life, because they looked on Christ making peace, without any consideration of the spirit of application. Necessity of application. There must be a sprinkling of the blood of Christ on our souls, to make it our own▪ We are come to the blood of sprinkling, it is not the blood of Christ that makes our peace only as blood, but as it is sprinkled by the hand of faith, that is as the I●ope that sprinkled the blood of the Sacrifice upon the people. We must not think to have any good by the blood of Christ, when we want the blood of sprinkling, that is, this particular faith: Christ loved me, and hath chosen me, and I choose him, and love him again, and so go with boldness to God as a Father, unless there be this passage of the soul, between God and us, let us not talk of peace: for if we might have good by Christ, without a spirit of application, and if there were not a necessity of sprinkling the blood of Christ upon our souls by faith, all the world should be saved. In the next place, How to maintain this peace. to give a few directions to maintain this peace actually, and continually every day. Watchfulness. To walk with God, and to keep our daily peace with God, it requires a great deal of watchfulness, over our thoughts, for he is a Spirit; over our words and actions: watchfulness is the preserver of peace; where there is a great distance, between two that are at peace, it is not kept without acknowledgement of that distance, and without watchfulness: it is not here as it is in a peace that is between two Kings, that are coordinate one with another, but it is a peace between the King of heaven, and Rebels▪ that are taken to be subjects, therefore we must walk in humble low terms, humble thyself and walk with thy God; we must watch over our carriage, that we do not grieve the Spirit of God: for then however the first peace established in conversion, should be never taken away, yet God interdicts our comfort, we cannot daily enjoy our daily peace, without watchfulness; but God suffers our knowledge, and our former illumination, to las● our conscience, and to be more miserable in our inward man, than a carnal man that never had sight of goodness; oh the misery of a man, that is fallen into ill terms with God, that had peace before, of all men such a man hath most horror, till he have made his peace again, watchfulness will prevent this. And because it is a difficult thing to maintain terms of peace with God, 2 Renewing our Covenant. in regard of our indisposition, we fall into breaches with God daily, therefore we should often renew our covenants, and purposes every day. And if we have fallen into any sin, let us make use of our great peacemaker, Christ, who is in heaven to make peace between God and us, let us desire God for his sake, to be reconciled unto us, for God is in Christ, reconciling us unto him still, the fruit of Christ's death remains still, let us desire him, to testify it unto us by his holy Spirit. 3 Prayer to God. And take that direction of the Apostle, in Philip. 4. When we find any trouble in the world, not to trouble ourselves overmuch: Ph●l●p 4. In nothing be careful, etc. No, shall we cast away all care? Cast your care upon God, let your requests be made known to God with thanksgiving, let your prayers be made to God, and let him have his tribute of thanksgiving, for what you have received already. What then? The peace of God that passeth all understanding, shall keep and preserve your hearts and minds in Christ jesus: perhaps we shall not have what we p●ay for, when we have made our requests known to God, if we have not that we pray for presently, yet we shall have the peace of God, that passeth all understanding, shall keep our hearts and minds; therefore when any thing troubles us, let us consider there is peace made between God and us; and put up our requests in the Name of Christ, and we shall find that peace that passeth understanding. 4 Good employment. Again, if we would maintain th●s peace, let us be always doing somewhat that is good, and pleasing to God: in the same Chapter, Phil. 4.8. Philip. 4.8. Finally Brethren, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, etc. Think of these things, and what then? The God of peace shall be with you, The peace of God and the God of peace shall be with you: there must be a thinking of whatsoever is good, the thoughts must be exercised that way, and there must be a practice of that we think of; this is one means to maintain this peace with God. The very Heathen had this reward of God, (I mean) in this life, that when they did good to their Country, and one to another, they had content of conscience, they had a peace suitable. For in this world, there is a suitable pleasure of conscience & contentment upon every thing that is good, God rewards it in this world: for as the heat followeth the fire always, naturally it cannot be without heat; so the thinking and practising of that which is good, especially when it is joined with some opposition of corrupt nature, when the light of nature is above the corruption of nature. If a man be a Pagan, he shall have this reward in this world, a kind of inward peace: for we see, how comfortably they speak sometimes, upon some notable performance for then Country. Now, the God of peace will be with us much more, when we have laid the foundation of our peace aright, in the mercy of God in Christ, besides what is reserved, heaven and happiness; in this world, we shall find the peace of God, in the doing that which is good. Motive to unregenerate men to get peace. As for those that live in the Church, and are not yet in the state of grace, that have lived wicked lives, let them consider, that yet the day of grace continues, as yet the Sceptre of mercy is held forth: in the Ministry, there is a day of Jubily for them, to return from their former captivity; let them not abuse the patience of God, and think to do it afterward, for that is the way to harden the heart more and more. And this Scripture puts an effectual argument, into the hearts of all that are in ill terms with God, that have not made their peace, or that have had peace, and have broken it; here is an effectual way of pleading with God: Glory to God on high, etc. If the soul can say, I consider my folly, and madness, in running into sin, thou mightest justly damn me, if tho● wouldst, it is thy mercy, I am not sent to hell: oh! but thou shalt have the greater glory: if I find mercy therefore that I may say, Glory to God on high; let me find peace on earth, speak peace by thy Spirit to my soul, say, I am thy salvations ● This was the end of thy sending of Christ, the end of Creation, the end of Providence, all to bring thee glory: thou mightest have the glory of thy Justice to damn me; oh! but it will be the glory of thy mercy to save me, that as my sins have abounded, so thy glory shall more abound. Oh Lord, extend the bowels of thy mercy, will not the Lord be jealous of his glory, when you allege it? certainly he will, you see the Angels here cry, Glory to God on high, peace on earth: the way to bring peace, is to allege the glory of God's mercy in Christ, it is a prevailing way. Now, To stir us up to search the grounds of this peace. to stir us up more and more, to search the grounds of our peace's I beseech you, let us consider the fearful estate of a man that hath not made his peace with God, 1 The danger without it. however Christ have died, that will not serve the turn; but if Christ be food, if he be not eaten, if he be a garment, and not be put on, if Christ be a foundation, if we do not build on him, what benefit is it to us? Therefore those that have not been brought by the Spirit of God, to communion with Christ, alas, they are under the wrath of God, however God doth use them, as Princes do Traitors in the Tower, he gives them the liberty of the prison, yet the sentence of death is not revoked; all the delights of a Prisoner in the Tower, doth not content him, he knows he is in ill terms with his Prince: so till we have made our peace with God, by hearty confession of our sins, by shaming of ourselves by a particular faith, believing the forgiveness of our sins, and a resolution against all sin, for the time to come, alas we have not sued out our pardon, all our delights are but as those of a prisoner in the Tower. Therefore, ask thy soul; hast thou sued out thy pardon? is there reconciliation wrought between God and thee, and accounts made even? If we confess and forsake our sins, we shall find mercy; it is the Word of the God of heaven, who is truth itself, he hath pawned his fidelity and truth on it, to forgive us, if we confess, he is content to be thought unjust and unfaithful, if he do not forgive, if we ingenuously without all guile of spirit, lay open our sins, In respect of God. and take shame to ourselves. If we do not make our peace with God, 2 Christ. what a case are we in? God himself ere long, will appear our enemy, Christ, whom we think will save us, will be our Judge, and a terrible Judge, the Lamb will be angry; Who shall cover us from the wrath of the Lamb? we think of Christ, as an innocent meek Lamb only, that will not be angry. The rebellious Kings and Potentates, that ●ight against Christ and his Church, they think to trample on Christ and his Gospel; but the time will come, when they shall desire the mountains to cover them, and if his wrath be kindled, Psal. 2. Psal. 2. Who shall abide it? he speaks there of Christ, 3 The Holy-Ghost. Happy are they that trust in him. As for the Holy-Ghost, how can they look for comfort from him? they have grieved him, therefore he will grieve their conscience. The Holy-Ghost, as he is the God of all comfort and consolation, so he is the ground of all terror to wicked men, when he hath knocked at their hearts, by the ministry of his Word to open, and to let him in, but they would not. And the Angels are ready executioners of God's vengeance, upon any occasion: 4 Creatures and others creatures, wait but for a command from God, to execute his wrath upon sinners, the heavens are ready to rain upon them, as in the flood, and the earth is ready to swallow them, as it did Corah; the beasts that carry us, the creatures we use, wait for a command from God to destroy us, our meat, to choke us, the air to infect us, the water to drown us, they are all ready to serve the Lord of Hosts, against his enemies, as he saith, Isay 1. Esay. 1. Ah I will be avenged on mine enemies. Indeed here God shows his patience: and our long life, that we think a great favour: It is a treasuring up of wrath, against the day of wrath: and then when God's wrath comes, at the day of Judgement, when God hath forsaken sinful men, when God the Judge of all, hath said, depart ye cursed, no creature shall minister them the least comfort, the Sun shall shine upon them no more, the earth shall bear them no longer, as we see Dives, he had not a drop of water to comfort him in those flames, therefore if we be not at peace with the Lord of Hosts, every creature is ready to be in arms against us. As for the Devils, 5 Devils. they will be ready to be tormentors, they that are incentives to sin, will be tormentors for sin afterwards. As for the Church, 6 The Church●● what comfort can a wicked man look for from the Church, whom he hath despised, and whose Ministry he hath rejected. And for the damned spirits, 7 Damned spirits. they are all in that cursed condition, with himself, therefore Where shall the ungodly appear? ere long whence shall he hope for comfort? neither from God, nor Angels, nor Devils, nor wicked men, nor good men, none of them all will yield him a dram of comfort. Exhortation to make our peace. Let us not therefore delude ourselves, but get into Christ, get into the Ark in time, that when any public calamity shall come, Happiness of him that is at peace with God. we may be safe in Christ, if we be at peace with God, by repentance of sins, and by faith in Christ, every thing will minister thoughts of comfort to us; we cannot think of God, but as our Father, of Christ as our Redeemer, and reconciler, that hath brought God and us together, the Holy-Ghost takes upon him the term of a comforter for such; Angels, they are ministering Spirits; as for the Church itself, God's people, they all have a common stock of prayers for us, every one that saith, Our Father, thinks of us, Afflictions sanctified to those that are at peace with God. and all other things, they are at peace with us, as job saithe, The stones in the street, nay the stone in a man's body, the terrible pangs that comes from that disease, they have a blessing upon them; in the greatest extremities, a soul that is at peace with God, however God do not deliver him from the trouble, yet he delivers and supports him in the trouble, and as the troubles increase, so his comforts increase, and the very troubles themselves are peace with him, all work for the best to them that love God. Difference of men in trouble. And in the greatest confusions and tumults of States, yet the righteous is afraid of no ill tidings, Psal. 112. Psal. 112. Because his heart is fixed upon God's love in Christ. The wicked, when war and desolation, and signs of God's anger appear from heaven, they shake as the trees of the Forest, as a wicked Ahaz, Isay 7. as Belshazzer, when there is but a fear of trouble; how did he know that the hand-writing was against him? it was nothing but this naughty conscience, he knew not what it was, till it was expounded; so when any troubles comes upon wicked men, their consciences upbraid them with their former life, their knees knock together, and they grow pale as Belshazzar; oh the misery of a man, that hath not made his peace with God in the evil day, and the comfort of a man that hath! there is the difference between godly, and ungodly man, consider them in calamities, the one is at peace with God, in the midst of all calamities and troubles, nay, as I said, even troubles themselves are peaceable to him. Yea when death comes, Confidence of Christian● in death. which is the upshot of all, the sting of it is taken away, and it is for our greatest good: he that hath made his peace with God, he can say with old Simeon, Lord, now let thy servant depart in peace, for mine eyes have seen thy salvation; mine eyes have seen Christ with the eye of ●aith, he is willing to yield his soul to God, because he is at peace with God, their graves are their beds, and their soul's rest with God, they die in peace, and commend their souls to God, as to a faithful Creator, with a great deal of confidence, as Saint Paul saith, I have fought the good fight, I have kept the faith, I have run my race, henceforth is reserved for me a Crown of righteousness, and not for me only, but for all those that love the blessed and glorious appearing of Christ: oh the comsort of a gracious soul, in the hour of death, that hath made its peace with God: when the King of fears, death, shall look with a ghastly terrible look upon men, that have not made their pea●e; but to the other, it is the end of misery, the in let to eternal happiness, Blessed are those that die in the Lord, in the peace of the Lord, They rest from their labours, from the labour of sin, of callings, of afflictions, there is no resting till then. Saint Paul himself was troubled with the remainders of sin, with afflictions, and troubles of his calling, but blessed are they that die in the peace of God in Christ, they rest from their labours. And after death, Comfort after death. what comfort are those in, that have made their peace with God in Christ? then their Saviour is to be their Judge, he that makes intercession for them in heaven, will be their Judge, and will the head give sentence against the members, the Husband, against the Wife and Spouse? oh no; therefore the godly have comfortable and sweet thoughts of those blessed times, that astonisheth wicked men, they have a glorious expectation of the times to come, they cannot think of death and judgement (when their souls are in a good frame) without much comfort; Lift up your heads, for your redemption draws near. Therefore let us not conceive slightly of this peace, it is not a freedom from petty ills, and an advancement to a little good, but it is a freedom from ills, that are above nature, from the wrath of God, before which, no creature can stand, no, not the Angels themselves, from hell and damnation, the curse of God, from the Kingdom of Satan, it is a freedom from that condition, that all the powers of the world shall tremble at: how can they stand before the Anger of God? and it is an advancement to the greatest good, a freedom from bondage, an advancement to Sonship; therefore let us have high thoughts of this peace, as the Angels had, when they sang, Glory to God on high, on earth peace. Good will towards men. Divers Copies have it otherwise, On Earth peace to men of good will; some have it; Good will towards men; the sense is not much different: Peace on earth, To men of Gods good will, of God's good pleasure; that God hath a pleasure to save, or good will towards men, of God's good pleasure, Peace on earth, to men of Gods good will and pleasure, or Gods good pleasure towards men. Good will towards men. This is the spring and root of all: the Angels begin with, Glory to God, and then they come to peace among men, because without peace and reconciliation with God, the heart of man cannot be enlarged to glorify God: the Angels would have men glorify God, as well as themselves, therefore they desire peace on earth, Peace comes from grace. that God may be glorified in heaven. Now there is no peace, but issues from grace, grace is God's free good will and pleasure, therefore the Angels say, Good will towards men. The holy Apostles, they could not have better teachers for their salutations in their Epistles, then to learn of the Angels, as you have Saint Paul's Prefaces, the same with this Evangelicall celebration, and gratulation here to men, Grace, mercy, and peace; so here, Peace on earth, good will towards men; only the Apostles they begin, Grace and peace, and here the Angels, Peace and grace; but the meaning of the Angels and Apostles, is all one: for the Angels, when they wish peace on earth, they go to the spring of it, Good will towards men; the Apostles, they begin with grace, the spring, and then go to peace after. Good will towards men. The words need not further to be explicated there is no great difficulty in them, the points considerable are these. God now hath a gracious good will towards men. This good will, is the foundation of all good. And this is founded upon Christ. The first of these I will but touch, because it doth but make way to the other. God's good pleasure to men. God, shows now good pleasure towards men. The love that God bears towards man, hath diverse terms, from diverse relations, as it is a propension in him to do good, so it is love. As it is his free, so it is his good pleasure or grace, as it is to persons in misery, it is mercy. The fountain of all is love. But as the object is diversely considered, so the terms be diverse, good pleasure and grace imply freedom in the party loving, and mercy implies misery in the party loved. Now this free good will and grace, it is towards Men, towards mankind, he saith not, towards Angels; it is more towards men, than (even) to good Angels (in some sort,) for now man is taken to be the Spouse of Christ, good Angels are not so: neither is it good will to evil Angels, for their state is determined, there is no altering of their condition: therefore God is called Philanthropos, not Philangelos; and the Scripture calls this Philanthropia, the love that God hath showed to men in Christ. Therefore we should have thoughts of God, as gracious, loving our nature, more than the Angelical nature in some respects. And learn this for imitation, To love mankind. to love mankind. God loved mankind, and surely, there is none that is borne of God, but he loves the nature of man, wheresoever he finds it, he will not stand altogether, whether it be good or bad, etc. But because we are now in the way, and our state is not determined, and because God loves the nature of man, therefore every man that hath the Spirit of God, loves mankind, he will labour to gain Turks, or Indians, etc. if he can, because he loves the very nature of man, but I pass from this point to the second. God's good will, the ground of all good. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good will of God, to restore lapsed man, by the sending of his Son, is the ground of all good to man, and hath no ground but itself. God's grace and love to the creature, is altogether independent, in regard of the creature, God fetcheth not reasons of his love from the creature, Gods love independent. but from his own bowels. What can he foresee in persons that were dead? nay, in persons that were in a contrary disposition to goodness? there is nothing but enmity in our nature, to supernatural goodness, can God foresee grounds of love in enmity? Deut. 7.8. As Moses tells the people of Israel in diverse places, Deut. 7. and 8. That it was not for any foresight of good in them, they were the stubbornest people under heaven; therefore God, to show his free love, he chose a stubborn people, and singled them out to be the object of his mercy: so God oftimes takes the unlikeliest then in the world, and passeth by many, otherwise of sweet natures: so we see, even the means themselves, they are of God's free mercy and love. Covenant of grace. We have whatsoever we have, by virtue of the Covenant: for what could we look for from God but in Covenant, wherein he hath bound himself? now since the fall, this Covenant is called, the Covenant of grace: That now, if we believe in Christ, we shall not perish, but have life and salvation: in all the parts of it, it is of God's free grace and good pleasure. What is the foundation of the covenant? Foundation of the covenant free. Christ, Christ is of free grace, God so loved the world, that he gave his only Son. There is nothing freer than gift, Christ is a gift, the greatest gift, he came freely from God, he gave him to death for us all, Rom. 8. And than whatsoever good thing we have in Christ, Rom. 8. All good by Christ, free. it comes freely too, he that gave Christ freely, shall he not with him give us all things too? Then the very grace to keep the covenant, repentance and faith, they are the gift of God, I will take away your stony heart, and give you new hearts, and cause you to walk in my statutes; I will circumcise your hearts: so the grace to walked in the covenant of grace, it comes from God, God doth his part, and ours too, to show not only, that the covenant of grace is a covenant of wondrous love, to give us grace here, and glory hereafter: but that the foundation is of grace, and the performance on our part is of grace: nay, it is of grace, that he would enter into covenant at all, he humbled himself wondrously, to vouchsafe to enter into covenant, it was humiliation on God's part, and exaltation to us, therefore as it is in Zacharie, we may cry, Grace, grace, there is nothing but grace, and free love, in the whole carriage of our salvation. If whatsoever good come to man, be merely from God's good will; To empty ourselves. let us empty ourselves, and give him the glory of all; it is easily spoken and heard, but not so easily done, for man naturally is proud, and for flesh and blood, to be brought to go out of itself, and acknowledge nothing in itself, to give the glory of all goodness, and happiness to God's free grace, and goodness, it is hard to bring proud nature to do this; but we must beg grace of God, to work our hearts to this, more and more, to empty ourselves of ourselves, and to give God the glory of all: But, I come to the last point, because I would end this text at this time. God's free love only in Christ. This free love and grace of God, is only in Christ. Therefore the Angels pronounce it now at the birth of Christ, Good will to men. All these agree very well, Ch●●sts free grace, and faith. For what we have by grace, we have only by Christ, because he hath given satisfaction to God's Justice, that so grace may be conveyed, and derived unto us without prejudice to any other Attribute in God, and then the imbraceing power, and grace in us is faith: so these three agree, I say, whatsoever we have from God's free love now, we have it in Christ, the free love of God is grounded in Christ, we in ourselves, especially considered in the corrupt mass, cannot be the object of God's love, God cannot look upon us, but in him, the best beloved first; therefore all is Christ, in the carriage of it, we are elected in Christ, called in Christ, justified by Christ, sanctified by the Spirit of Christ, glorified in Christ: We are blessed with all spiritual blessings, in heavenly things in Christ. This is my beloved Son, I am well pleased in him, it is the same word there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In whom I delight, Isay, 42. Out of which the Father takes his speech, This is the Son I delight in. Now, all God's delight, is first fixed in his Son, and in us, because we must have communion with the Son: so the first object of God's free love is Christ, and then he looks upon us in him. The Trinity have a wondrous complacency in looking upon mankind: now in Christ, God loves us, as redeemed by Christ, Christ loves us as electe● by the Father, and given by the Father's choice, to him to redeem; the Holy Ghost hath a special liking to us, as seeing the love of the Father in choosing us, and of the Son in redeeming us. And surely if we would see likewise, those sweet interviews, of God the Father, Son, and Holy Ghost, it should be our main delight too, to see how God hath chosen us, and given us to Christ to save; how Christ hath redeemed us, from this very respect, that the Father hath chosen us, and given us to him, as it is in john 17. john 17. Thine th●y were, thou gavest them me, and how the Holy Ghost is a spirit of communion, the Communion of the Holy Ghost, that hath communion with the Father, and the Son, and issue●, and proceeds from them both; how he witnesseth this love to our souls, and applies it to us; the Holy Ghost applies all, the Father decreed and ordained all, the Son works and dispenseth all; the consideration of the point is wondrous comfortable. Whatsoever good will the Father hath to us, it is as we are in Christ. Why God● love to us is in Christ. And why in Christ? Because Christ is the first thing that God can love, he is the only begotten Son of God, whosoever is loved to glory in a spiritual order, is loved in the first beloved: Christ is loved of God, as the character of his own image: the Son represents the Father, he is loved of God, as Mediator by office, so God looks upon us in Christ, as the Son of his love, so he is called by Saint Paul, Coloss. 1. Col. 1. Then if we consider ourselves, this must be so, alas, we are not objects of God's love in ourselves, nor cannot be, but in some other that is loved first, for what are we? and what is the glory to which God loves us? To love such as we, to such glory, and to free us from such misery due, it must be by another foundation than ourselves, therefore God's good pleasure is founded upon his Son Christ: this is a clear point, the Scripture beats much upon it, he is our elder brother, and we must be conformed to him. Use. To make some use of it. The misery of man out of Christ. First of all than we see here, that all that are not in Christ, lie open to the vengeance, and wrath of God: his good will towards men, is only in Christ. Again, To look to God in Christ in what we do. if all Gods good will and pleasure, be in Christ; as our high Priest, without whom we can offer no sacrifice, as we know whatsoever was not offered by the high Priest, it was abominable. Therefore we should look to God in Christ, love God in Christ, perform service to God in Christ, pray to God in Christ, give thanks to God in Christ, desire God in Christ, to to make all things acceptable for Christ's sake, because it is in Christ that God hath any good will, and pleasure to us. It is a point of marvellous comfort, that God's love and good pleasure, God's love in Christ, ground of comfort. is so well founded, as in Christ; he loves Christ eternally, and sweetly, and strongly, is not God's love to us the same? doth he not love us, with the same love that he loves his Son? he loves his mystical body with one love, that is Christ, head, and members, john 17. That the love thou bearest to me, may be in them; what a sweet comfort is this? God loves Christ, and me with one love, he loves me strongly, and sweetly, and constantly, as he doth his own Son, his love to me is eternal, because the foundation of it is eternal, it is founded upon Christ. The love of a Prince, if it be founded on a Favourite he loves dear, must needs be firm, and strong. Now Gods love to Christ, is ardent and strong, and sweet, as possibly can be conceived, therefore it is so to us, his good will to us being founded on Christ. Why should a believer fear that God will cast him away? he will as soon leave his love to his own Son, as to us, if we continue members of his Son, it is an undefeasable love: it is a point of wondrous comfort, What shall separate us (saith the Apostle, Rom. 8. Rome 8. ) from the love of God founded in Christ? neither things present, nor things to come, nor life, nor death, nor any thing; many things may sever the soul, and body, but there is nothing in the world, but sin, that shall sever, either soul or body, from the love of God in Christ, because both body and soul, are members of Christ, therefore let us treasure it up, as a point wondrous comfortable. How to know God's love to us. To come to an use of trial, how shall we know wither Gods good will be to us in Christ, or no? how shall I know that he loves my person, that I am in the state of grace and love with him. The Holy Ghost testifies God's love. The Holy Ghost must ascertain this: for as the work of salvation was so great, that only God could satisfy God, so the doubts of man's heart, and the guilt of his conscience, when it is upon him, and the fear of God's wrath, upon just guilt, is such, that God must assure him, that God is reconciled to him, God the Son must reconcile God the Father, and God the holy Ghost, must seal and ascertain this to the soul. The soul will never be quiet, before it see and know in particular, God reconciled in Christ; the Spirit that is God, that is above conscience, must seal it to the Soul, being above conscience, he can set down and quiet our conscience. Now this Spirit that worketh this in us, and assures us of God's good pleasure, it altars and changeth our dispositions, that we shall have a good pleasure in God, for there is a mutual good pleasure, The Spirit altars man's disposition to delight in God. God hath a good pleasure in us as his, and we have a good pleasure in God, wrought by the Spirit; the Spirit not only witnesseth, but worketh this sweet, and gracious disposition to God, God delights in us, and we in God, God delights in the Church above all things, the Church is his wife and Spouse, his body, his friends, his children, and those that have the Spirit of God, delight in them too: Psal. 16, Psal. 16. All my delight is in the excellent, and Pro. 8. My delight is in the Sons of men, saith Christ; which he showed, by taking the base nature of man upon him: so all that have the Spirit of Christ, delight in the Church and people of God, All my delight is in the Saints on earth: God saith, his delight is in his Church, Host 2. Host 2. So all that have the Spirit of God, they delight in the people of God. God delights in obedience, more than Sacrifice: God's people that he delights in, they yield their bodies and souls a Sacrifice to God, Rom. 12. Rom. 12. They will seek out what is well pleasing, and acceptable to God: God accepts them in Christ, and he is acceptable to them in Christ jesus, and they seek out what pleaseth him, and is acceptable to him: as the sons of Isaac, sought out what might please their old father, what he could relish, so God's children seek out, what duties God relisheth best. Thanksgiving is a Sacrifice, with which God is well pleased: is it so? then they will seek out, that that may please him; God by his Spirit will work in them a disposition, to please him in all things, therefore the people of God, are said, to be a voluntary, free people, zealous of good works, being set at liberty, the Spirit infusing and conveying the love, and good pleasure of God in Christ to them, it sets their wills at liberty, to devise to please God in all things, Psal. 51. they have as David prays, Psal. 51. A free Spirit. As God, not out of any respect from us, but freely from his own bowels loved us, and gave Christ to us, and delighted in us, so the soul freely without any base respects, loves God again. Those therefore that do duties for base aims, and forced, as fire out of a flint, not as water out of a spring, that duty comes not naturally and sweetly from them, God hath no pleasure in them, because they have none in God, but the good they do is extorted, and drawn from them. Let us try ourselves therefore, if we have tasted Gods good will towards us, we will have a good pleasure to him again, whatsoever is God's pleasure shall be our pleasure, what pleaseth him, shall please us. If it please him to exercise us with crosses, and afflictions, and losses, what pleaseth God shall please me, for when he hath once loved me freely in Christ, every thing that comes from him, tastes of that free love, if he correct me, it is out of free love and mercy, all the ways of God are mercy and truth, his way of correction and sharp dealing, it is a way of love, and free mercy, therefore, if it please him, it shall please me, my will shall be his will. Again, Love of God quickeneth to duty. if we find the free love of God to us in Christ, it will quicken us to all duties and strengthen us in all conditions, but these evidences shall suffice; let us search our hearts how we stand affected to God, and to the best things we delight in them, if God delight in us. And if we do not find ourselves yet to be the people of God's delight, Direction to those that find not God, love to them. towards whom, God hath thoughts of love, (as the Prophet speaks) what shall we do? Attend upon the means of salvation, the Gospel of peace, and reconciliation, and wait the good time, and do not stand disputing: this is that that hinders many, their disputing and cavilling, that perhaps God hath not a purpose to save me, and that the greatest part of mankind go the broad way, etc. Leave disputing, and fall to obeying: God hath a gracious purpose, to save all that repent of their sins, and believe in Christ, this is Gospel, I will leave secret things, they belong to God, revealed things belong to me; I will desire of God his Spirit, to repent of my sins, and to believe and cast myself in the arms of his mercy in Christ, and then let God do as he please; if I perish, I will perish in the arms of Christ: let us labour to bring our hearts to wait in the use of the means, for God's good Spirit to enable me to see my state by nature, and to get out of it, by casting myself upon God's love in Christ. And object not the greatness of any sin, to hinder the comfort of God's mercy, Greatness of sin hinders not God's love. it is a free mercy, the ground of it is from himself, and not from thee. It was free to Manasses, that had sinned, no man more, being a King, and being the son of a good father, his sins spread further than ours can do, answerable to the greatness of his person; being an infinite and free mercy, it extends to the greatest sinners: let no man pretend any sin or unworthiness, if he seriously repent, if any sin or unworthiness could keep it back, it were something, but it is a free mercy and love from Gods own bowels in Christ. And consider how God offers this in the Gospel, and lays a command, To have a good conceit ●o God. it is thy duty to have a good conceit of God in Christ: We ought not to suspect a man that is an honest man, and will God take it well at our hands to suspect him, that he is, so and so? he makes a show of his love & mercy in Christ, but perhaps he intends it not: put it out of question by believing: if thou have grace to believe the mercy of God in Christ, thou makest thyself a member of Christ, and an heir of heaven: thou questionist, whether thou be one that Christ died for, or no? believe in him, and obey him, and thou puttest that question out of question: thou doubtest whether God love thee or no? cast thyself upon the love of God in Christ, and then it is out of question: whosoever hath grace, to cast himself upon the free love of God, he fulfils the covenant of grace: stand not disputing and wrangling, but desire grace to obey, and th●n all questions concerning thy eternal estate, are resolved, all is clear. If these things will not move you, Danger of neglecting Gods offer. then let all men know, that live in a sinful condition, that they had better have lived in any part of the world, then in these glorious times, and places of light: for when they hear the love of God in Christ, laid open to them, if they will come in, and receive Christ, and cast themselves upon him, and be ruled by him, and they will not, it shall be easier for Sodom and Gomorrha, for Jews, and Turks, and Pagans, and those that worship Devils, then for us: for when God offers his free love and mercy in Christ, if we will entertain it, and we will none of it, than justice alone shall not condemn us, but mercy shall condemn us; we will none of mercy. There is not the worst man, but would have pardoning mercy; he is content to have God pardon his sin, but he will not take the whole mercy, and love of God in Christ, curing, healing mercy: there are those that live in filthy courses, in profaneness, in swearing, etc. it is food to them to be malicious, Mistake in applying God's mercy. to deprave the best things: Serpents feed on poison. They are content to have their sins pardoned, if God will let their filthy nature alone their poisonful, blasphemous disposition, that, exalts itself against God, and let them go on in their course, they will have one mercy, but not another; but we shall never be saved without entire mercy, healing as well, as pardoning, whom God loves, he doth not only pardon their sins, but heals their nature, and makes it like unto Christ's, holy and pure. Those that have not the Spirit in them, desiring, altering, and changing, and healing grace, as well as pardoning grace, they are hypocrites. Let us remember this especially, because it is most useful, and most men are deceived in this, they think, oh God is merciful, and his love is free in Christ, and though I be unworthy, yet God will have mercy upon me; but hast thou a secret desire, to partake of God's whole mercy and love, to make thee good as well as to make thee his son, and entitle thee to heaven, to have thy nature altered, to see the deformity of sin, and the beauty of grace? if thou hadst rather to have the Image of God upon thee, more than any favour in the world, that thou hadst rather be free from the bondage of sin, than any other deliverance? if it be thus thy state is good. Study Christ daily. To hasten, considering Gods free love, opened now in Jesus Christ, I beseech you, let us study Christ, and labour to get into Christ, daily more and more, that we may be members of Christ, and desire God, daily more and more, to reveal himself in Christ to us, that we may see his face in Christ, that we may know him, in the sweet relations, he hath put on him in the Gospel. To know God in general as a Creator, and doing good, etc. the Heathens did that by the light of nature, but we should labour to ●ee him in the face of Christ, that is, to see him appeased, and loving us, wishing us well, concerning eternal glory, that must be by the light of the Gospel, and by the Spirit: therefore in hearing of the Word, and reading, and meditating, desire God above all, to reveal by his Spirit, his gracious face in Christ, that in Christ we may see him as a Father, as a Husband, as a Friend, in those sweet relations of love that he hath taken upon him. It should be our daily desire of God, to manifest his love more to us in Christ jesus, then in any other fruits of his love: for there be common fruits, as to give us health, and friends, and liberty, and quiet government, which are great favours, that we see denied to many nations: oh! but the soul that is touched with the spirit of God, and the sense of his own condition by nature, is thus disposed; Lord I desire, that thou wouldst show the fruits of thy love to me, but I desire not so much those common fruits, that the reprobates may have as well as I: oh! show me by thy holy spirit, Beg the Spirit of revelation. that thou hast a particular, and peculiar love to me in Christ, and for this end, give me grace to know the mystery of Christ, more and more, & the mystery of my natural corruption; that knowledge, that may drive me to make much of thy love, and grace in Christ. Now the Spirit, that knows the deep things of God, the depth of God's love to any one in particular, and the depth of our hearts, if we beg the Spirit, to reveal the good pleasure of God to us; in time God will show unto our souls, that he delights in us, and that he is our salvation, this shows, that the soul is an excellent temper, that it sets a right price and value on things, that it prizeth God's favour above all things, that is the nature of faith, for what is faith, only to believe in general, that Christ died, & c? No, but to esteem Gods love better than all the world: for God's love is entire in pardoning, and curing too, by this the soul is raised up, to esteem the love and mercy of God, in pardoning, and healing sin, Psal 63. above life itself, Psal. 63. Thy loving kindness is better than life. Gods love fruitful. To conclude all with this one motive, the loving kindness of God, when we have it once, it is no barren complemental kindness, it is a loving kindness, that reacheth from everlasting to everlasting, from God's love, in choosing to his love, in glorifying us: it is a love that reacheth to the filling of nature, with all the happiness it is capable of. In this world, in all misery, one beam of God's loving kindness, will scatter all clouds whatsoever: what raised the spirit of Daniel in the Lion's Den, of the three young men in the midst of the Furnace, of St. Paul in the Dungeon? the beams of God's love in Christ, broke into the prison, into the Dungeon, a few beams of that, will enlarge the heart more, than any affliction in the world, can cast it down. It is excellent that Moses saith, Deut. 33. Deut. 33. The good pleasure of him that dwelled in the bush; etc. You know that God appeared in the bush, when it was flaming, the flaming bush showed the state of Israel, in the midst of the Furnace of persecution, yet notwithstanding, the bush was not consumed, why? because the good will of God was in the bush; so let us be in any persecution, put case we be like Moses bush, all on fire, yet the fire shall not consume, nor hurt us, why? the good pleasure of him that dwelled in the bush is with us, in Isai 43. Isay. 43. I will be with thee in the fire, and in the water, not to keep thee out, but I will be with thee in it, so that in the greatest persecutions that can be in the fiery trial, as Saint Peter calls it, the good will of him that dwelled in the bush, will be with us, so that we shall not be consumed, though we be in the fire; afflicted, but not despair, why? the good pleasure of God dwells in the bush, in the Church; in the midst of afflictions, and persecutions, he is with us; who can be miserable, that hath the presence of God, the favour and good will of God? but this shall be sufficient for this time, and Text. FINIS. THE CHURCH'S RICHES BY CHRIST'S POVERTY By The late Learned and Reverend Divine, RICHARD SIBBS, Dr. in Divinity, Master of Katharine-Hall in Cambridge, and sometimes Preacher at GRAYS-INN. Luke 9.58. The Son of man hath not where to lay his head EPHES. 2.7. That in the ages to come he might show the exceeding riches of his grace, etc. LONDON, Printed by R. Badger for N. Bourne at the Royal Exchange, and R. Harford at the gilt Bible in Queenes-head Alley in Paternoster Row. 1638. THE CHURCH'S RICHES BY CHRIST'S POVERTY. 2. COR. 8, 9 For ye know the grace of our Lord jesus Christ, that though he was rich, yet he became poor for your sakes, that ye through his poverty might be rich. THE nature of man is very backward to do good, our hearts being like to green wood that hath but a little fire under it, Simile that must be continually blown up: so those sparks of grace that are in us must be stirred up. Scope of the words. Therefore the Apostle being to stir up these Corinthians, to beneficence, and bounty towards the poor, he labours to enforce it by many reasons, in this, and the next Chapter. Man being an understanding creature, God would have what we do in matters of religion to proceed from principles, becoming men, and christians, therefore he sets us upon duties from reasons: and because examples together with reasons are very forcible, therefore the Apostle after many forcible reasons to be liberal to the Saints, he joins examples, first of the Macedonians that were a poorer people, than the Corinthians to whom the Apostle now wrote: But because people are not so comfortably lead by the example of equals, or inferiors; they think it a kind of upbraiding of them, accounting themselves as good, or better than they: therefore the Apostle leaves exhorting them from the example of the Macedonians that were poorer, and propounds an example beyond all exception, the example of CHRIST himself; he stirs them up to bounty, and goodness, by the example of him, who is goodness itself; you know the grace of our LORD JESUS CHRIST, who though he were rich, he became poor, etc. As if he should have said, if the example of the poor Macedonians will not move you to give bountifully, yet let the example of our SAVIOUR; he was rich, yet he became poor to enrich you, therefore you must not think much to bestow somewhat on his poor members. Examples have a very great force in moving, Examples forcible. especially if they be examples of great persons, and those that love us, and we them, and that are near us. The example of CHRIST it is the example of a great person, and one that loves us, and whom we ought to love again, Example more prevalent than precepts. therefore the Apostle propounds that. He might have alleged the precept of CHRIST: there are many commands that CHRIST gives of bounty, and liberality to the poor; Be merciful as your heavenly Father is merciful; and give freely looking for nothing again: and the poor ye shall have always with you. But because example hath a more allureing power, it moves more freely: precepts have a more compelling force: therefore herein he follows the stream of our disposition, which rather desires to be easily drawn, then to be forced, and pressed, he brings not the precept but the example of CHRIST; For you know the grace of our LORD JESUS CHRIST etc. The points considerable in the words are, First of all, that Christ was rich. There is no question to be made of this truth, Doct. 2. Christ was rich, Christ was rich. because he was the second Person in Trinity, the Soon of God, the Heir of Heaven, and earth, rich every way: When he was poor, he was God then, though he covered his Godhead with the veil of humanity, with our base and beggarly nature that he took upon him, he was always rich. But especially this hath reference to what he was before he took our nature, he was rich, because he was God, and indeed God only is rich to purpose, independently, Riches what? and eternally rich. Riches imply (among other things) plenty, and plenty of precious, and good things, and propriety, they must be good things that are our own. Christ had plenty of excellent things, and they were his own, he was not only rich in treasure, as he saith, gold is mine, and silver is mine, but heaven and earth that contains all treasures are his: Psal. 24. The earth is the Lords, and the fullness thereof, and it is he that made the heavens; he that made heaven and earth must needs be rich, nay if there were need, he can make a thousand heavens, and earth's, he is not only mighty, but Almighty, not only sufficient, but All sufficient, he can do what may be done, he can do what he hath done, and more than he hath done, and more than we can conceive, he can remove all difficulties that hinder him, he is rich in power, and wisdom, every way. The point is very large, but it is not so pertinent to the text to show what he was in himself, but what he was for our sakes, therefore I will be shorter in it. Hence than you see that Christ was, Christ God before he was man. before he was exhibited, he did good before he appeared, he was rich before he took our nature upon him, he was God before he was man: Against the cursed heresy of Arius, Arius. (which I will not now rake up again) but undoubtedly you see here a good ground of that grand Article of our faith, Christ was God before he took our nature: he came, therefore he was before he came, he was sent, therefore he was before he was sent, he was God, before he was God manifest in the flesh; In Phil. 2.6▪ it is largely, and excellently set down. Phil. 2.6 Let the same mind be in you that was in Christ jesus, who being in the form of God, thought it no robbery to be equal with God, but he was made of no reputation, he took upon him the form of a servant, and was made in the likeness of man, he was found in the fashion of man, he humbled himself, and became obedient to death, even to the death of the Cross, therefore God hath highly exalted him, and given him a name above all names. It is a large Comment, and explication upon this text, he was God, he thought it no robbery to be equal with God. The Devils (which were Angels before they fell) would be Gods by usurpation, and robbery, they were not content in the place they were in, but they would be Gods, independent of themselves, it was robbery for them to do it, therefore from that high place of excellency they were thrown down to the lowest hell, of Angels they became Devils; but Christ was God, not by usurpation, and robbery against God's will, but he was God by nature, he was rich by nature, he thought it no robbery, no disparagement, nor usurpation to be equal with God, he did God no wrong in it. Therefore when he became man, he was not cast into these inferior parts of the world, to punish him, as if he had been an usurper; but it was a voluntary taking of our nature on him, being rich he became poor, and being in the form of God, he made himself of no reputation; If he had usurped his Divinity, his abasement had been violent against his will; you see then that Christ was rich, as God. Christ a Mediator from the beginning. Therefore before he took our nature upon him, he was Mediator from the beginning, he was yesterday to day, and to morrow, and the same for ever, as the Apostle saith, He was, and is, and is to come, he was the Lamb slain from the beginning of the world: For howsoever he took our nature upon him, and paid the debt, yet he undertook the payment before the beginning of the world. Simile. A man may let a prisoner lose now, upon a promise to pay the debt a year after: so Christ undertook to take our nature and to pay our debt in the fullness of time; by virtue therefore of his future incarnation, he was an effectual Mediator from the beginning of the world. As we have now the fruit of his mediation though his death be past, the act is past, but the fruit remains: so that he was a Mediator before he came in the flesh, because he undertook to his Father to discharge the office. But Christ being God, Quest. was it needful that he should become poor, might not an Angel, or some other creature have served for the work? No, God being rich must become poor, or else he had not been able to bring us back again to God; Answ. It is an act of Divine power to bring us back again to God, Our Mediator must be God. and he that shall settle us in a firmer state than we had in Adam, must be God; To establish us stronger, and to convey grace to us, to make our state firm, only God can do it. There are some things in the mediation of Christ that belongs to ministry, and some things to authority, those that belong to Ministry, are to be a servant, and to die, and that he must be man for; but there are some things belong to authority, and power, as to bring us back to God, to convey his Spirit to preserve us from Satan our great enemy, 1 For the greatness of the ill we were in. for these works of authority, it was requisite he should be God. In a word, the greatness of the ill we were in, required it: who could deliver us from the bondage of Satan, but God? he must be stronger than the strong man that must drive him out: who could know our spiritual wants, the terrors of our conscience, and heal, and comfort them, but God by his Spirit? Who could free us from the wrath of the great God, but he that was equal with God? 2 In regard of the good we have by him. And then in regard of the great good we have by him, to restore us to friendship with God, and to preserve us in that state, to convey all necessary grace here, and to bring us to glory after, it was necessary he should be God; therefore he was rich, and became poor; It is rather to be admired then expressed, the infinite comfort that springs hence, that he that hath undertaken to reconcile us, to make our peace, to bring us to heaven is God the second person in Trinity. All the three persons had a hand in this work, God the father sent him, and the Holy Ghost sanctified that mass that his body was made of; but he himself wore the body. The father gives his son in marriage, the Son married our nature, and the Holy Ghost brings them both together, he sanctified our nature, and fitted it for Christ to take, so though all three persons had a work in it, yet God the second person of rich became poor; And indeed who was fitter to bring us to the love of God, than he that was his beloved Son? who was fitter to restore us to the Image of God, than he that was the Image of God himself? and to make us wise, than he that was the wisdom of God himself? there was infinite wisdom in this; I will not be larger in that point; Christ was rich. The next thing I observe is this, that Doct. 2. Christ became poor. Christ became poor. The poverty of Christ reacheth from his incarnation to his resurrection, all the state of his humiliation, it goes under the name of his poverty; the resurrection was the first step or degree of his exaltation, he wrought our salvation, in the state of humiliation, but he applies it in the state of exaltation. 1 He took our nature. The incarnation of Christ it was an exaltation to our nature, to be united to God, to the second Person in Trinity; It was a humiliation of God, for the divine nature so stoop so low as to be veiled under our poor nature, so that God could stoop no lower than to become man, and man could be advanced no higher than to be united to God, so that in regard of God, the very taking upon him of our nature, it was the first degree and passage of his humiliation. But when did he take upon him our nature? 2 Our nature fallen. He took it upon him after it was fallen, when it was passable, obnoxious to suffering, not as it was in innocency free from all misery, and calamity; but when it was at the worst. And he not only took our nature, 3 Our condition. but our condition, he took upon him the form of a servant, he was not only a servant in regard of God, but in regard of us; for he came into the world not to be ministered unto, but to minister, he took upon him our nature when it was most beggarly, and with our nature he took our base condition. 4 Our misery. Nay that is not all, he took upon him our miseries, all that are natural, not personal, he took not the Leprosy, and the Gout, etc. but he took all the infirmities that are common to the nature of man, as hunger, and thirst, and weariness, he was sensible of grief. 5 Our sins. He took upon him likewise our sins, so far as there is any thing penal in sin in respect of punishment. You know there is two things in guilt, there is the demerit, and desert of it, and there is an obligation to punishment; now the obligation to punishment he took on him, though the merit, and desert he took not, he became sin, How far Christ took our sins. that is, by sin he bec●me bound to the punishment for sin, he took not the demerit; for in respect of himself he deserved no such death as he underwent. To clear this a little further, he took upon him our nature, that he might become sin for us, he took upon him the guilt as far as guilt is an obligation to punishment. Simile. The son of a Traitor, he looseth his father's lands, not by any communion of fault, put by communion of nature, because he is part of his father: so Christ took the communion of our nature, that he might take the communion of our punishment, not of our fault; as the son is no Traitor, but because he is part of his father, that was a Traitor, by his nearness, and communion with his father, he is wrapped in the same punishment. Simile In a City that is obnoxious to the King's displeasure, perhaps there are some that are not guilty of the offence that the body of the City is, yet being all Citizens, they are all punished, by reason of their communion: so in this respect CHRIST became poor, he took upon him our nature, and by communion with that nature, he took upon him whatsoever was penal, that belonged to sin, though he took not, nor could take the demerit of sin. High was made sin for us; we cannot have a greater argument of Christ's poverty, then to be made sin for us, sin is the poorest thing in the world, and the cause of all beggary, and poverty, and misery: he was made under the law, and so became a curse for us, he was made sin, a sacrifice for our sin. In particular, he was borne of a poor Virgin, and instead of a better place, he was laid in an Inn, Particulars of Christ's poverty. and in the basest place in the Inn, in the manger, As soon as he was borne, his birth was revealed to poor Shepherds, not to Emperors, and Kings, not to C●sar at Rome, Then presently after his birth he was banished together with his mother into Egypt. When he came home again, he was fain to be beholding to a poor woman for a cup of water, joh. 4. john. 4. when he was thirsty. Again, when he was to pay tribute, he had not wherewith to pay it, but was fain, (as it were) to be beholding to a fish for it. And though he made heaven, and earth, yet he had no habitation of his own; The Foxes had holes, and the Birds of the air had nests, but the Son of man had not where to lay his head. When he was to ride in pomp to jerusalem, he had not a beast of his own, he was fain to send for, and ride upon another man's Ass, all his life it was a state of poverty. He was poor in death especially: for when life is gone, all is gone, he gave himself to death for us: in death he was poor every way, they stripped him of all his clothes, he had not so much as a garment to cover him: he was poor and destitute in regard of friends, they all for forsook him when he had need of them most of all, as he foretold that they all should leave him. And as he was thus poor in respect of his body, and condition; so he was poor in soul (in some respects) and indeed the greatest poverty was there, for the greatest riches that Christ esteemed, it was the blessed communion that he had with his father, which was sweeter to him then all things in heaven, and earth, when his father hid his face from him, that he felt his displeasure (becoming our surety) in the garden before his death, the sense of God's displeasure against sin affected him so deeply, that he sweat water and blood, he was so poor (wanting the comfort of his father's love) that an Angel, his own creature was fain to come, and comfort him. And at his death when he hung upon the Cross (besides the want of all earthly comforts) wanting the sense of that sweet love that he always enjoyed before, it made him cry out, my God, my God, why hast thou forsaken me? not that indeed God had forsaken him, in regard of protection, and support, or in regard of love, and favour; but in regard of solace, and comfort that he felt before, in regard of the sense of divine justice being then upon him that stood surety for sin. When he was dead he had no Tomb of his own to lie in, he was fain to lie in another man's Tomb, and then he was held under the captivity of the grave three days, so that from his birth to his death, there is nothing but a race of poverty. And (which adds to this abasement of Christ) it was from an excellent condition to so low a state; Aggravation of Christ's poverty. as we say, It is a miserable thing for a man to have been happy, it makes him more sensible of his misery, then in other men: for Christ who was always in the presence, and favour of heaven, to come into the Virgin's womb, for him to stand in need of the necessities of this life, for life to die, for riches to become poor, for the glory of heaven, and earth to be abased, for the Lord of all to become a servant to his own servants, it must needs been great abasement to him that was so highly advanced to become so poor. But though Christ became thus poor, Christ's riches vailed in his poverty. yet he ceased not then to be rich, but that his riches was veiled with our flesh. The Sun though he be kept from our sight by clouds, he is the Sun still, Simile. and hath his own proper lustre still, he is as glorious in himself as ever he was, though he be not so to us: so Christ veiled his divinity under our humane nature, and under our misery, he became man, and a curse, therefore though he were the Son of righteousness, glorious in himself, yet to appearance he was otherwise, he became poor. The Papists would have him a beggar. Christ no beggar. Bellarmine. Bellarmine to countenance begging Fr●e●s, would have Christ to be so; it is a disgraceful false conceit. If we divide his life before he was thirty years' old that he was invested into his office, he lived with his parents in that calling, and submitted to them, he was no beggar; afterward he lived by ministering the Word of God, and this was not Eleemozinarie, but honour: it is not Charity that is given to Governors (especially Ministers) it is not aims to receive temporal things for spiritual, but it is due: Besides, he had somewhat of his own, he had a bag (and judas was good enough to carry it) he gave to the poor, therefore he was not a beggar: for he that came to fulfil the law would not break the Law. The law forbids beggars, it was one of Moses Laws. There shall not be a beggar among you; so much briefly for that, Christ was rich and became poor. The next point, is the parties for whom this was. For your sakes. Doct. 3. Why doth not the Apostle say for our sakes, and so take himself in the number▪ Christ's Poverty our riches. He applies it to serve the Argument in hand, being to stir up the Corinthians to bounty, he tells them Christ was poor for their sakes, that they might be assured of their salvation by Christ▪ that his example might be more effectual: the example of those whom we have interest in is effectual, therefore he saith, for your sakes he became poor. This should teach us when we speak of Christ to labour for a spirit of application, to appropriate Christ unto ourselves, or else his example will not move us; as without application we can have no good by him, so we can have no comfort by his example, it is not prevalent, unless we can say as the Apostle to the Corinthians here, for your sakes. Again for your sakes, Not for himself. not for himself, he became not poor to make himself richer, he did not merit for himself, what need he? for by virtue of the union of the humane nature with the Godhead, heaven was due to him at the first moment, as soon as he was borne; what should hinder him? had he any sin of his own? No, there was nothing to keep him from heaven, and all the joy that could be, in respect of himself: but he had our salvation to work, he had many things to do, and suffer, and therefore of his infinite goodness he was content that that glory that was due to him should be stayed, he became a servant to appease his Father's wrath for us, and procure heaven for us, for us men, for us sinners, as it is in the ancient Creed, and as the Prophet saith, to us a Child is borne, to us a Son i● given: for us he was borne, for us he was given, for us he lived, for us he died, for us he is now in heaven: for us he humbled himself to death, even to the death of the Cross, to a cursed death. Therefore when we hear of Christ's poverty, let us think, this is for me, not for himself, & this will increase our love, and our thankfulness to him. Again, it was for us, for mankind, not for Angels, for when they fell, Not for Angels. they continue in that lapsed state for ever; this advanceth God's love to us more than to those noble creatures the Angels, who remain in their cursed condition to all eternity. Christ's poverty to make us rich. The end of Christ's becoming poor. That we through his poverty might be made rich. Quest. How are we made rich by the poverty, and abasement of Christ? Answ. By the merit of it, and by efficacy flowing from Christ: for by the merit of Christ's poverty, there issued satisfaction to divine justice, and the obtaining of the favour of God, not only for the pardon of our sins; but favour and grace to be entitled to life everlasting: and then by efficacy we are enriched by the power of his spirit, who altereth, and changeth our natures, & makes them like to the divine nature. Quest. But more particularly, what be the riches that we have by the poverty of Christ? First our debt must be paid before we could be enriched, Answ. we are indebted for our souls, and bodies, What riches we have by Christ. we did owe more than we were worth, we were under Satan's kingdom; therefore Christ discharged our debt. 1 Our debts discharged. There is a double debt that he discharged, the debt of obedience, & the debt of punishment, Christ satisfied both, for the debt of obedience, he fulfilled the law perfectly, and exactly for us, and for the debt of punishment he suffered death for us, and satisfied divine justice, so by his poverty we are made rich, by way of satisfaction for our debts. And not only we are made rich by Christ paying of our debts, but he invests us into all his own riches, he makes us rich, partly by imputation, partly by infusion. By imputation, We are rich by imputation. his righteousness, and obedience is ours, his discharge for our debts is imputed to us, and likewise his righteousness for the attaining of heaven: he having satisfied for our sins, God is reconciled to us, and thereupon we are justified, and freed from all our sins, because they are punished in Christ: for the justice of God cannot punish one sin twice, so we come to be reconciled, because we are justified, and we are justified from our sins, because Christ as a surety hath discharged the full debt. And hence it is that we are freed from all that is truly ill, from the wrath of God, and eternal damnation, and freedom from the greatest ill, hath respect of the greatest good: for what had we been, if we had lain under that cursed condition? But God's works are complete, he works like a God, therefore we are not only freed from evil in justification, but entitled to heaven, and life everlasting. And then he makes us rich by infusion of his holy Spirit, By infusion. by working all needful graces of sanctification in us, for by the virtue of Christ's death the spirit is obtained, and by the spirit our natures are changed: so we have the riches of holiness from Christ, the graces of love, of contentment, of patience, & courage, etc. of his fullness we receive grace for grace, grace answerable to the grace that is in him, the same spirit that sanctified his humane nature, and knit it to his divine, it sanctifieth his members, and makes them rich in grace, and sanctification which is the best riches. In prerogatives Adoption. Then again, we are rich in prerogatives, we are the sons of God by adoption, what love (saith the Apostle) hath the Father showed, that we should be called the sons of God? and this we have by the poverty of Christ: whatsoever Christ is by nature, we are by grace; he is the Son of God by nature, we are his sons by grace; and being sons, we are heirs, heirs of heaven, and heirs of the world, as much as shall serve for our good, all things are ours by virtue of our adoption, because we are Christ's, and Christ is Gods: there is a world of riches in this, to be the sons of God. Liberty to the throne of grace. And what a prerogative is this, that we have liberty, and boldness to the throne of grace, as it is Ephes. 3. Ephes. 3. that we have boldness to appear before God, to call him Father, to open our necessities, to fetch all things needful, to have the ear of the King of heaven, and earth, to be favourites in the court of heaven? every Christian may now go boldly to God, because the matter of distance, our sins, which make a separation between God and us, they are taken away, and the mercy of God runs amain to us, our nature in Christ standing pure and holy before God. All things turned to good. And then we have this grand prerogative, that all things shall turn to the best to us: what a privilege is this that there should be a blessing in the worst things, that the worst things to a child of God should be better than the best things to others, that the want, and poverty of a Christian should be better, than the riches of the world? because there is riches hid in his worst condition: condition; Moses esteemed the rebuke of Christ, greater riches than the treasures of Egypt. A cross or the want of any blessing sanctified, is better than the thing enjoyed that hath not God's blessing with it; a Christian is so rich that ●ee is blessed in his very afflictions, and sufferings it is a greater prerogative to have ill turned to our good, than not to have the ill at all. It is an argument of greater power, and of greater goodness, that God should turn the greatest ills, the greatest wrongs, and discomforts, to the greatest good, as he doth to his children: for by them he draws them nearer to himself. Hereupon the Apostle saith, all things are yours, things present, and things to come, etc. reductively they are ours, God turns them to our good, he extracts good to us by them; all good things are ours in a direct course, and other things by an overruling power, are deduced to our good, contrary to the nature of the things themselu●s. What, did I say all things are ours? yea God himself is ours, and he hath all things, that hath him that hath all things: now in Christ God himself is become ours, all things are yours, you are Christ's, and Christ is Gods, and Rom. 5.10, Rom. 5.10. we rejoice in God, as ours, if God be ours his all sufficiency is ours, his power is ours, his wisdom, all is ours for our comfort. Again, Riches of glory. for glory, the riches of heaven, (which are especially here meant) for how ever the riches of heaven be kept for the time to come, yet faith makes them present: when by faith we look upon the promises we see ourselves in heaven, not only in Christ our head, but in our own persons, because we are as sure to be there, as if we were there already: but for the joys of heaven they are unutterable, the Apostle calls them, Ephes. 3.8. Ephes. 3.8. unsearchable riches, eye hath not seen, nor ear hath heard, or hath entered into the heart of man to conceive the things that God hath prepared for them that love him: there shall be fullness of glory, in soul, and body, both shall be conformable to Christ. At the right hand of God, there is fullness of joy, and pleasures for evermore. First fruits of glory. Nay the first fruits, the earnest, the beginnings of heaven here are unsearchable to humane reason the riches of Christ's righteousness imputed to us, the glorious riches of his Spirit, in inward peace of conscience, and joy in the Holy Ghost, the comfort and enlargement of heart in all conditions, it is peace that passeth understanding and joy unspeakable, and glorious, it is not only unsearchable to humane reason, but Christians themselves that have the Spirit of God in them, cannot search the depth of them, because we have the spirit but in measure▪ we see then what excellent riches we have by the poverty of Christ. Quest. Was there no other way to make us rich but by Christ's becoming poor? Answ. God in his infinite wisdom ordained this way, We are enriched by Christ's poverty. he thought it best, we may rest in that; but beside to stay our minds the better, we were to be restored by a way contrary to that we fell, 1 Because we fell by pride. we fell by pride; we must be restored by humility, we would be like GOD, GOD to expiate it must become like us, and take our nature, and suffer in it. Then again, 2 We must be restored by satisfaction. God would restore us by a way suitable to his own excellency every way, wherein no Attribute of his might be a loser: he would bring us to riches and friendship with him, by a way of satisfaction to his justice, that we may see his justice shine in our salvation (though indeed grace, and mercy triumph most of all, yet notwithstanding) justice must be fully contented. There was no other way wherein we could magnify so much the unsearchable, and infinite wisdom of God (that the Angels themselves pry into) whereby justice and mercy seeming contrary Attributes in God, are reconciled in Christ: by infinite wisdom, justice, and mercy mee●e together, and kiss one another, justice being satisfied, wisdom is exalted; but what set wisdom on work: the grace, and love, and mercy of God, to devise this way to satisfy justice, it could not have been done any other way: for before we could be made rich, God must be satisfied reconciliation supposeth satisfaction, and there could be no satisfaction but by blood, and there could be no equal satisfaction, but by the blood of such a person as was God. Therefore Christ must become poor to make us rich, because there must be full satisfaction to divide justice, and all his precious poverty before his death, his incarnation, his want, his being a servant, etc. all was part of his general humiliation, but it was but to prepare him for his last work, the upshot of all, is death, which was the work of satisfaction. Else we could not have the spirit. Again, all the inherent part of our riches, infused into our nature, it comes by the Spirit of God: now the Spirit of God had not been sent, if God had not been satisfied, and appeased first: because the holy Ghost is the gift of the Father, and the Son, he comes from both; therefore there must be satisfaction, and reconciliation before the Holy Ghost could be given, which inricheth our nature immediately; the immediate cause of sending the Holy Ghost, it is Christ's coming in our nature: Now if God had not been satisfied in his justice, he would never have given the Holy Ghost which is the greatest gift next to Christ, therefore Christ became poor to make us rich, that we might have the Holy Ghost shed in our hearts. No riches by Christ without union. Now all these riches that we have by Christ, it supposeth union with him by faith, as the riches of the wife supposeth marriage; union is the ground of all the comfort we have by Christ; our communion springs from union with him, which is begun in effectual calling, as soon as we are taken out of old Adam, and engrafted into him, all becomes ours. Christ procures the spirit, the spirit works faith, faith knits us to Christ, and by this union we have communion of all the favours of this life and the life to come: therefore I say all is grounded upon union by the grace of faith. Christ married our nature that we might be married to him by his spirit: and until there be a union, there is no derivation of grace, and comfort. The head only hath influence to the members that are knit unto it: therefore Christ, 〈◊〉 our nature, that he might not only be a head of eminency (as he is to Angels) but a head of influence: Now there must be a knitting of the members to the head, before any spirits can be derived from the head to the members: therefore the Apostle saith, that Christ is our riches: Colos. 1.27. but it is as he is in us, To whom God would make known, what is the riches of this mystery among the Gentiles: Christ in you the hope of glory. Christ is all to us, but it is as he is in us, and we in him, we must be in him as the branches in the Vine, and he in us as the Vine in the branches: so Christ is the hope of glory, as he is in us. We must labour therefore by faith to he● made one with Christ before we can think of the settings with comfort. And when by faith we are made one with Christ, Freedom from evil by Christ. then there is a spiritual communion of all things. Now upon our union with Christ, it is good to think what ill Christ hath taken upon him for me, and then to think myself freed from it, because Christ that took it on him, hath freed himself from it: whatsoever he is freed from, I am freed from it, it can no more hurt me then it can hurt him now in heaven: therefore when I think of sin, and hell, and damnation, and wrath, I see myself freed from it in Christ, he became poor to take this away from me, my sins were laid on him, and he is justified and acquitted from them all, and from death, and the wrath of God that he under went, and I am acquitted in him by virtue of my union with him, and the Devil can no more prejudice the salvation of a believer, than he can pull Christ out of heaven. And as we see our ●●●ves ●●eed from all ill i● Christ, Conveyance of all good. so for all good, ●ee it in him first, and conveyed by him to us: whatsoever he hath, I shall have, he is risen, and ascended, I shall therefore rise, and ascend, and fit at the right h●nd of God for ever with him, 〈◊〉 shall be for ever with the Lord: let us see our riches in him, he is rich first as the head or first fruits, and then we as the lump afterwards, the first fruits were sanctified, and then the lump, the first fruits are glorious, and then the rest after; whatsoever we look for in ourselves, see it in him first, and then the consideration of a Christian condition, is a comfortable consideration. Take ● Christian in all conditions whatsoever, if he be poor, Chris● 〈◊〉 poo●● for him, that his poverty might not ●ee a 〈◊〉 to him: if he be poor, Christ was rich to make him rich in the best riches, and to take the sting out of poverty, and to turn it to his good: if he be abased, Christ was abased for him, to sanctify his abasement; let us labour to see it 〈◊〉 curse taken a way in every thing, and not only so, but to see a blessing in all, being made 〈…〉 then it will be a comfortable consideration▪ Object. But it may be objected; we see no such thing, we see Christians are as poor as others? Answ. The best riches of a Christian are unseen, they are unknown men, Christians rich●s hidden as we say of a rich man that makes no show of his riches, he is an unknown man. It is said of Christ, all the riches of wisdom are hid in Christ, that that is hidden is not seen, so the riches of a Christian▪ they are hidden. As Christ was rich when he was upon earth, he was rich in his father's love, and in all graces, but it was a hidden riches, they took him to be a poor ordinary man: so a Christian he is a hidden man, his riches are hid, he hath an excellent life, but it is a hidden life, our life is hid with Christ in God, it is not obvious to the eye of the world, nor to himself oft times in the time of desertion, and temptation. But you will say; Object. for outward things we see Christians are poor now, as there were poor Christians in Saint Paul's time. It is no great matter; Answ. the riches we have, especially by Christ, Christian's riches chiefly spiritual. are spiritual in grace here, and glory hereafter; he came to redeem our souls here from sin, and misery, and he will hereafter come to redeem our bodies and invest them into the glory that we have title to now by him. Yet also for outward things a Christian is rich, though they be not the main, yet they are the viaticum, provision in his journey, and he shall have enough to bring him to heaven, fear not little flock, it is your father's will to give you a kingdom, surely if he will give them a kingdom, they shall not want daily bread, upon seeking the kingdom of God these things shall be cast in unto them. Again, Christ provides for his. put case a Christian be poor, he is rich in Christ, and he bears the purse, what if a child have no money in his purse, his father provides all necessaries for him, he is rich as long as his father is rich; and can we be poor as long as Christ is rich, being so near us, being our head? we shall want nothing that is needful, and when it is not needful, and for our good, we were better be without it. Want of outward comforts supplied. Again, he must needs be rich, whose poverty, and crosses are made riches to him. God never takes away, or witholds outward blessings from his children, but he makes it up in better, in inward: they gain by all th●ir losses, and grow rich by their wants: for how many are there in the world that had not been so rich in grace, if they had had abundance of earthly things? so that though they be poor in the world, they are rich to God, rich in grace, rich in faith, as Saint james saith: The greatest grievances and ills in the world turn to a Christians sickness, and shame, and death: the Spirit of God is like the Stone that men talk so of, Simile. that turns all into gold, it teacheth us to make a spiritual use and to extract comfort out of every thing, the worst things we can suffer in the world, all things are ours (as I said before) even Satan himself, the Spirit of God helps us to make good use of his temptations to cleave faster to the fountain of good. Christian's rich in promises. Again, though a Christian be poor, yet he hath rich promises, and faith puts those promises in suit, and presseth God with them. If a man have bonds, and obligations of a rich man, he thinks himself as rich as those bonds amount to. There is no Christian but hath a rich faith, and rich promises from God, and when he stirs up his faith, he can put those promises in suit (if it be not his own fault) in all his necessities: therefore a Christian cannot be so poor as to be miserable. I know flesh and blood measureth riches after another manner. But is not he richer that hath a fountain, than he that hath but a cistern? A man that is not a Christian though he be never so rich, he hath but a cistern, his riches are but few, they are soon searched: but a Christian though he be poor, his riches are unsearchable. An other man, though he be a Monarch, his riches may be reckoned, and cast up, it is but a cistern, and such riches as he cannot carry with him: but a Christian hath a fountain, a Mine that is unsearchable in the rich promises of God. Again, a Christian though he be never so poor, Christians have a rich pawn. yet he hath a rich pawn, saith Saint Paul, if he spared not his own Son, but gave him to death for us all, how shall be not wit● him give us all things? If he have given us such a pawn as CHRIST, who is riches itself, shall he not with him give us all other things? we have a pawn that is a thousand times better than that we need: we want poor outward things, but we have Christ himself for a pawn. Lastly, Poverty a part of our riches. sometimes God sees that poverty, and want is this world in part of our riches, that it is good for us, and what is good for me is my riches; if poverty be good for me, I will be poor that I may be humble, humility is better than riches; if I be in any want, if I have contentment, it is better than riches if I fall into trouble, he will give me patience that is better than friends: A man may have outward things, and be naught: but he that wants outward comfort, and hath supply in his soul, is it no better? therefore take a Christian in any condition he is a rich man, and this riches we have by the poverty of Christ: he became poor that we through his poverty might be made rich. Use 1. We see here then that a Christians estate is carried under contraries, A Christians state in contraries. as Christ was, he was rich, and became poor, he carried his riches under poverty, he was glorious, but his glory was covered under shame, and disgrace: so it is with a Christian, he goes for a poor man in the world, but he is rich, he dies, but yet he lives, he is disgraced in the world, but yet he is glorious. As Christ came from heaven in a way of contraries: so we must be content to go to heaven in a seeming contrary way. Take no scandal therefore at the seeming poverty, and disgrace, and want of a Christian, Christ himself seemed to be otherwise to the world than he was: when he was poor, he was rich, and sometimes he discovered his riches: there were beams broke forth even in his basest estate, when he died, there was nothing stronger than Christ's seeming weakness, in his lowest abasement he discovered the greatest power of his Godhead: for he satisfied the justice of God, he overcame death, and his Father's wrath, he triumphed over Satan, he trod on his head, (what hath Satan to do with us when Gods justice is satisfied) so that his hidden glory was discovered sometimes; so there is that appears in the children of God, that others may see them to be rich if they did not close their eyes: but we must be content to pass to heaven as Christ our head did, as concealed men. Again, Greatness of Christ's love. here is matter, not only for us men, put for the Angels of heaven to admire and wonder at this depth of goodness, and mercy in Christ, that he would become poor to make us rich by his poverty: see the exaltation of his love in this, saith Saint Bernard well, ôh love that art so sweet, why becamest thou so bitter to thyself! Bernard. whence flowed Christ's love, and mercy that was so sweet in itself, that it should be only sour, and bitter to him from whence it had his rise, and spring? his love that is so sweet to us, it became bitter to him, he endured, and did that that we should have done, and suffered. There be some men that will do kindnesses, so that themselves may not be the worse, so that they may not be the poorer, that they may not be disgraced, or adventure the displeasure of others: but Christ hath done all this great kindness for us, by being poor for us, by taking our nature, our poverty, our misery: he doth us good in such a way as that he parted with heaven itself for a time, and with that sweet communion that he had with his Father, the dearest thing to him in the world: he parted with it for ou● sakes, that made him cry out, my God, my God, why hast thou forsaken me? hereupon he made us rich in a way that cost him something. And let us be thankful to him in a way that may cost us something, How to be thankful to Christ. let us be content to be abased for him, to do any thing for him, he descended from heaven to the grave, as low as he could for us: let us descend from our conceited greatness for him, can we lose so much for him, as he hath done for us? what are our bodies, and souls in comparison of God? It was God that became poor for us, we cannot part with so much for him, as he did for us. And then we are gainers by him if we part with all the world, whatsoever we do for him, I will be yet more vile for the Lord, saith David, he became vile for us, he became a sinner, and of no reputation, and shall not we be vile and empty for him? certainly we shall if we have the Spirit of Christ in us, it will work a conformity. If he had stood upon terms, and disdained the Virgin's womb, and to become poor for us, where had our salvation been? and if we stand upon terms when we are to suffer for him or to stand for his cause; where will our comfort be? surely it is a sign we have no right by the poverty of Christ, unless we be content to part without Isaac, with the best things we have, when he calls for it. If we be rich by Christ's poverty, much more by his riches. Again, hath the poverty of Christ made us rich; what will his riches do? Could he save us when he was at the lowest, when he was on the Cross, and satisfy divine justice by his death; what can he do for us now he is in heaven, and hath triumphed over all his enemies? what can we look for now by his riches, that have so much by his poverty? therefore we may reason with the Apostle, Rom. 5.10. Rom. 5.10. If when we were enemies we were reconciled to God by the death of his Son; how much more being reconciled shall we be saved by his life? It is a strong argument, not only as it hath respect to us, because there is more likelihood that any good should be done for us now when we are reconciled to God, than before, when we were enemies: but also as it hath respect to Christ, since he hath stuck not to reconcile us to God by his death, cannot be unwilling to save us by his life: and he that was able to redeem us by dying for us, is more clearly and evidently powerful to save us now he lives and reigns triumphantly in heaven. For, is not he able to preserve us, to protect us, and invest us into the glory that he hath purchased for us; he that did so much for us in the time of his abasement, will he not preserve the riches he hath gotten for us? Is he not in heaven in majesty, to apply all that he hath gotten? Is he not our intercessor at the right hand of God, to appear before God for us to make all good? Certainly he will preserve that which he hath procured by his death. It is a disabling of Christ to think of falling away from grace: he is able to maintain us in that glorious condition that he hath advanced us to: especially, considering that he is now in heaven, and hath laid aside the form of a servant; all his humiliation, except our humane nature, that for ever he hath united to his person, but all other things of his abasement he hath laid them aside, he is able perfectly (not only to save us, as by his death: but) to apply all that he hath gotten, and preserve us to life everlasting. We are kept by the power of God, to that glory that Christ hath purchased by his death. Therefore why should we fear (for the time to come) falling from grace or the want of that that is good; is not Christ able to maintain that that he hath gotten? Let us raise our hearts with this consideration, what Christ can do now in glory, when his poverty could do thus much. Not to despise men for poverty. Again: let us despise no man for his poverty: for Christ was poor to make us rich: and as those that despised Christ, and esteemed him not, but hid their faces from him, because he grew up as a root out of a dry ground, because there was no beauty in him, that is, because of his poverty, because he was a Carpenter's son, they despised by this means the Lord of Glory: so those that despised his poor members afterward that wandered up and down in sheepskins and goatskins, being destitute and afflicted, Heb. 11.38. they despised God's jewels, his choice favourites, of whom the world was not worthy. Let not the brother of low degree be cast down, because he is poor; nor let not the brother of high degree be lifted up, because he is rich: for if riches had been the best thing, Christ would have been outwardly rich: but Christ was poor, to show us what are the best riches, and that the riches of this World are but things by the by, Seek the kingdom of God, and all other things shall be cast on you, by way of addition and supplement. The true riches of a Christian are spiritual; Christ did not become poor to make us rich in this world, to make us Kings and Emperors, Christ came not to purchase outward riches and Great Men here, but to make us rich spiritually, and to have such a moiety of earthly things, as may serve as a Viaticum to bring us to Heaven: the main riches of a Christian are spiritual and eternal in grace and glory. In popery, they live as if Christ came to make them Lords of the World; to usurp jurisdiction over Kings and Princes: Christ came to make us rich in another manner. S. Peter saith, Silver and gold have I none, but his successors cannot say so. Christ came not as a servant to make us Lords here: much less to set us at liberty to live after the flesh, Digression, concerning the feast of Christ's Nativity and to do what we list. No, the end of Christ's coming was to take away sin, to destroy the works of the Devil. The common course at this time, and devilish practice of many, overturnes the end of Christ's coming, as if he came not to destroy, but to let loose the works of the Devil▪ to let us lose to all licentiousness; he came to b●ing us to God, and not to give us liberty in courses to run further from God. But that by the way. Christ (as I said) cam● not to make ●s rich in the things of this life: for do but consider a little of outward riches, what be they? They are not our own, 1 They are not our own. Luke 16. as Christ saith, Luk. 16. We are but S●ewards, and we must give a strict account ere long how we have used them. And as they are not our own, 2 They are not true riches. so they are not true riches, because they make not us rich. We usually call a poor man, a poor soul; a poor soul may be a rich Christian, and a rich man may have a poor soul, naked and empty of spiritual riches. 1 They make not a man better. These are not true riches, because they make not a man better; they may be a snare to him, and make him worse, and puff him up: as every grain of riches hath a vermin of pride, and ambition in it. Charge rich men that they be not high minded: they may make a man worse, they cannot make him better. Can that be true riches that makes a man poorer, that hath not a gracious heart? Surely no: these riches oft times are for the hurt of the owners: Simile. men are filled as Sponges, and then squeezed again; are these true riches that expose a man to danger? True riches are such as not only we may do good by, but they make us good. Grace makes us better, it commends us to God. All the riches in the world do not commend us to God. It is said of Antiochus a great Monarch, he was a vile and base person, because he was a wicked man. There is no earthly thing can commend a man to God, if he be naught, if he have a rotten profane heart. 2 A man outlives them. Again, they are not true riches, because a man outlives them: death s●rues him out of all: death comes and examines him when he goes out of the world, and will suffer him to carry nothing with him. Simile. If a man come to another man's Table, and think to carry away his plate, or any thing else, he will be stayed at the gate, and have it taken from him. Nothing we brought into this world, and with nothing we must go out; and are they true riches that determine in this life? 3 They are not proportionable to the soul. Then again, these riches, they are not proportionable to the soul of man: when the soul of man hath the image of Christ on it, nothing will satisfied it but spiritual things: there is nothing in the world will satisfy a gracious soul, but grace and glory. It is only grace, and the spiritual things by Christ, that are the true riches, that make us good, and continue us good, and continue with us, we carry them to Heaven with us. Therefore, as the Apostle saith, we should desire the best things, labour for the best portion, that shall never be taken from us. When we have many things in this world set before us; shall we make a base choice? as the Gadarens, to save their Hogs, they would lose Christ: shall we make choice of poor things, and leave grace, and Christ? No, since we have judgement to make a difference, let us make a wise choice; judgement is seen in choice of different things: for though these things be good, yet they are inferior goods; and we lose not these things by labouring for grace, and the best things; the best way to have these things, is to labour for the best things. Solomon desired wisdom, and he had riches too. Let us seek the kingdom of God, and these things (as far as they be needful) shall be cast on us. These are the truths of God: Therefore let us be ashamed that we discover our ignorance by making a base choice, and let us labour to choose the best things: Christ became poor to make us rich in the best things, to make us rich in grace, in joy, in peace, and comfort, etc. From what ground to esteem ourselves and others. Therefore let us esteem ourselves, and others highly from hence, and let us not judge by appearance when Christ was put to death, how did the World judge him? A miserable man, a sinner: because they judged by appearance; so it is the lot of God's children (though they be never so rich) yet those that look upon their outward condition, that judge by appearance, because they are outwardly poor: they think they have no riches at all, but judge not by appearance: as Christ saith: the life that we have is hidden, our happiness and riches are hidden with God; yet those that we have now are worth all the world. Is not a little peace of conscience, and joy in the Holy Ghost, and assurance that God is ours, worth all worldly things? The least measure of grace and comfort, is worth all and yet what we have here is nothing to that we shall have in Heaven. Our own fault if we want spiritual riches. We may be ashamed the best of us all, that we live not answerable to our estate. We are oft times poorer in grace than we need to be; having such a Fountain so near us, to perish for thirst; to be at a feast, and to perish for hunger; to be at a Mine, and to come away beggars. It is a sign we want spiritual senses, it is a sign of infidelity, that we are not capable of our spiritual wants; that we should profess ourselves to be Christians, to be members of Christ, and yet have no grace, no spiritual ornaments, no garments to hang on our souls, it is a sign there is no union, because there is no communion. We draw nothing from Christ, we are Christians without Christ, we have no anointing from Christ. Let us take heed that we be not titular Christians, to have only the name of Christians: let us labour to be Christians indeed, and for that end consider, what was the end why Christ became poor, to make us rich; why should we frustrate his end? Therefore let us search what riches we have from Christ, To examine what riches we have from Christ. whether our debts be paid; whether, our sins be forgiven; we may know we have our sins forgiven, if we have sanctifiing grace: God never pays our debts, but he gives us a stock of grace; let us examine therefore what riches we have. Christians are rich and know it not. Some Christians are rich, but they are deceived in their own condition; they think they are poor and beggarly, and have nothing, when they are rich: what is it that deceives them? Sometimes it is, because they have not so much as others, therefore they think they have nothing, not considering the degrees in Christianity▪ Or because they have not so much as they would have; as a covetous man he always looks forward, he is never satisfied; so a Christian out of a spiritual covetousness, by looking to that he wants, forgets that he hath. Sometimes a Christian in case of temptations ' and desertion, conscience may suggest his wants altogether, God will humble him this way, though it may be an error in conscience, yet I would there were more of this kind; such people are to be encouraged, as in Revel. 2, Thou sayest thou art poor, Rev. 2. and the world thinks so, but thou art rich: so there are many that are poor in their own conceits, that think they have nothing, but indeed they are rich, and they discover their interest in the true riches, by their desire, and hungering and thirsting after grace, by their care to please God in all things; to approve themselves to God, to do nothing against conscience, by their care in using the means of salvation, and their walking circumspectly; a man may see and discover their riches in their carriage: and if there be he least degree of grace, it is great riches: in regard of inferior things, though it be little in regard of that we shall have in Heaven. Let us search what we have, that we may walk thankfully, and comfortably. We see worldly men how they set themselves out in a little riches, and swell in their own conceits. A Christian hath that that is infinitely better, and shall he always droop and be cast down? If he be a sound Christian that hath any goodness in him, Why Christians are so poor in grace. let him walk a comfortable and cheerful life, answerable to his riches. We account them base minded men, that being very rich, yet they live as if they had nothing: so Christians are too blame, that having great riches in Christ, they live as uncomfortably as if they had none. What is the reason (Christ being so rich) that Christians have no more grace? Sometimes it is because they search not their own estates for good, as well as bad. And then they do not empty themselves enough, that Christ may fill them. They are not thankful enough for that they have; for thankfulness is the way to get more. Quest. How shall we carry ourselves that we may improve Christ's riches; to be made rich in grace by him? First let us labour for the emptying grace of humility, Answ. How to improve the riches by Christ. which will empty the soul, and make it of a large capacity to contain a great measure of grace: God fills the hungry with good things, he resists the proud, but he gives grace to the humble: let us labour to see our wants and necessities, 1 Humility. and the vanity of all earthly things, and then we shall be fit to receive grace. And then labour to see the excellency of the grace we want, 2 See the excellency of grace and that will stretch and enlarge our desires. And withal see the necessity of grace: we must have faith, hope, and love, we cannot live as Christians else: we must have contentation, we shall live miserably else: we cannot be like Christ without grace, And withal know that Christ is rich for us: 3 Know Christ's riches for us. he hath not only abundance of the Spirit, but redundance to overflow to us his members; as the head hath redundance of spirits, and senses for the use of the whole body, it sees, and feels, and smells, for the use of the whole body: whatsoever Christ hath, he hath for us. Let us labour to know our riches as we are Christians; as we grow in other things, so to be acquainted with that we have in Christ's. As Children that are heirs to great things; at the first they are ignorant of what they have; but as they grow in years, so they grow in further knowledge of that that belongs to them, and they grow in spirit answerable and suitable to that they shall have: let grace agree with nature in this, let us desire to know our riches in jesus Christ. 4 To make use of them for ourselves. And not only know that they are ours, but use ours to our own good, and benefit upon all occasions. If we offend God, as every day we do, make use of our riches in Christ for the pardon of our sins; he is full of favour, he is our High Priest, he makes intercession for us. If we want knowledge, he is a Prophet to teach us by his spirit. If we find our natures defiled, and want power over our corruptions, he is a King to guide and lead us (in the midst of all our enemies) to Heaven. If we find our consciences troubled, consider what peace we have in Christ. If we want outward things, let us consider we are under age: great persons enjoy not their inheritances when they are under years: if God dispense outward things to us, it is for our good: if he send poverty and disgrace, it is for our good, to fit us for a better state. God in his infinite wisdom knows better what is good for us, than we do for ourselves. In the want of any thing, let us believe that Christ is given as a public treasure to the Church. Thus we may improove the grace and riches we have in Christ. To make good use of recreations. Again, let us labour to make a good use of every favour we enjoy, of our liberties and recreations, we have all by the poverty of Christ; therefore let us use them in a sober manner, (not as the fashion is) to cast off all care of Christ, to pour out ourselves to all licentiousness. Let us consider, this liberty and refreshing that I have, it is from the blood of Christ; as David's Worthies when they broke through with the danger of their lives to get him water: Oh (saith he) I will not drink it, it is the blood of these men: so whatsoever liberties and good things I have, I have it by the poverty of Christ, by the blood of Christ, and shall I misuse it? And certainly it will make us esteem more highly of our spiritual privileges then of outward, Whence to esteem of our privileges. considering they cost Christ so dear. He became poor, to set us up when we were utterly bankrupt; he stripped himself of all, to make us rich; shall we not therefore esteem and use these things well? And when we are tempted to sin, this will be a great means to restrain us: I am freed from sin by the blood of Christ, shall I make him poor again by committing sin? Shall I wrong him now he is in Heaven? The jews despited him on earth in the form of a servant; but our sins are of a higher nature, of a deeper double dye, we sin against Christ in Heaven, in glory. When we are tempted to sin, this consideration will make us ashamed to sin, since Christ hath bought our liberty from sin at such a ra●e: shall we make light of sin that cost him his dear blood, and the sense of his father's wrath? that made him cry out, My God, my God, why hast thou forsaken me? It is impossible that any man should pour out himself to sin that hath this consideration. Christ became poor, that we through his poverty might be made rich. The next thing is the ground or spring from whence all this comes, All our riches from Christ's grace. it is from grace: you know the grace of our Lord jesus Christ. It was his mere grace. There was nothing that could compel him; God the Father could not compel him, because he was equal with his Father; being God there was an equality of essence. And then, what was there in us that should move him to abase himself so low; was there any worth in us? No, we were dead: was there any strength in us? No, we were dead in sins: was any goodness in us? No, we were Christ's enemies: was there any desire in us? No, we were opposite to all goodness in ourselves, there was no desire in us to be better than we were: if God should have let us alone to our own desires, we were posting to Hell. It is the greatest misery in the world, next to Hell itself, to be given up to our own desires: A man were better to be given up to the Devil then to his own desires, he may torment him, and perhaps bring him to repentance; but to be given up to his own desires, leads to Hell. It is merely of grace, grace; it was the grace of God the Father that gave his Son, Grace what it is. and it was grace that the Son gave himself. What is grace? It is a principle from whence all good comes from God to us. As God loves us men, and not Angels, it is Philanthropia: as God's affection is beneficial to our nature, so it is love: as it is to persons in misery, so it is mercy: as it is free without any worth in us procuring it, so it is grace. It is the same affection, only it differs outwardly in regard of the object. Hence we see that Christ must be considered as a joint cause of our salvation with the Father. Christ a joint cause of our salvation. It is, the grace of our Lord jesus Christ, you see here he became poor to make us rich. Indeed he was sent and anointed, and sealed, and had authority of his Father, yet notwithstanding his joint grace, and consent went with it: Therefore he was a principle (as Chrysostome speaks) with a principle, he differs nothing at all from his Father, Chrysost. but in order of persons: first the Father, and then the Son, both being jointly God, and both joint causes of the salvation of mankind. The Father chose us to salvation, the Son paid the price for us, and the Holy Ghost applies it, and sanctifies our natures; God the Father loved the world, and gave his Son, Christ loved the world, and gave himself, he loved me, and gave himself for me, saith S. Paul. Therefore we should think of the sweet consent of the Trinity, in their love to mankind: so the Father loved us, that he gave his Son; so the Son loved us, that he gave himself; so the Holy Ghost loves us, that he conveys all grace to us, and dwells in us, and assures us of God's love. We must not think of Christ as an underling in the work of salvation; he is a principle (in the work) from his Father. The grace of our Lord jesus Christ it is the cause of all. It was the cause why he was man: It is the cause of all grace that is in us: that that is the cause of the cause, is the cause of the ●hing caused. The grace of Christ is the cause of all in us: because it was the cause of Christ's suffering, from whence we have grace. Grace was the cause that Christ was man, and that he suffered: therefore it is the cause of grace in us. Christ was a gift, the Father gave him, and he gave himself. If thou hadst known the gift of God (saith Christ to the Woman of Samariah,) Oh it is the greatest gift that ever was. How to think of the ●ersons in Trinity. Therefore when we think of any one of the Persons in the Trinity, we must not exclude the rest, but include all, which is a comfortable consideration: because there is a sweet union of all the three Persons in the great work of salvation. As Christ saith, I in the Father, and the Father in me; not in essence alone he is God, and I am God, but I am in the Father, and he in me; I consent with the Father, and the Father with me; we both agree in the great work of salvation. Therefore we should return the glory of all the good we have to God the Father, and to Christ: Revel. 5.6. and as it is in Revel. 5. Worthy is the Lamb, because he hath redeemed us. When we think of the good we have by Christ, worthy is the Lamb, because he shed his blood for us. The Lamb of God that takes away the sins of the world, he is worthy of all praise and honour; we should honour the Father, and honour the Son, and the holy Spirit that applies the good we have by Christ to us. When we glorify God, let us glorify Christ too, Who together with the Father is to be glorified, because it was his grace to give himself, he made himself poor for us. We cannot honour the Father more than by honouring the Son: for God the Father will be seen in his S●nne, as the Apostle saith, In Christ we behold the glory of God; therefore what he saith of Christ, here tends to the glory of the Father. Christ not only as God, Christ the meritorious cause of grace. is gracious, and was willing to the wo●k of salvation: but as the meritorious cause of the grace of his Father: for grace should not have been derived to us from the Father, unless first it had been seated on Christ in our nature, and in him derived to us. The work of salvation as it is from Christ, Christ's abasement voluntary. so it is from the grace of Christ; therefore it was free and voluntary: what so free as grace? Therefore Christ's abasement and poverty, it was merely voluntary; if it had not been voluntary, it had not been meritorious and satisfactory. It was a freewill offering, it was of grace, not forced and commanded without his own consent, it was merely of grace, for our good and salvation; that we might have the more comfort, it was a freewill offering. He seemed as man to decline death, to show the truth of his manhood: but when again he considered wherefore his Father sent him, Not my will, but thine be done; and with joy, With a desire have I desired to eat my last Passeover with you: and I have a baptism, and how am I pained till I be baptised with it? How ever to show the truth of his manhood he feared Death; yet (when he considered what he was sent for) it was with a resignation to the Divine Nature, so it was a freewill offering and a sacrifice of a sweet smell to God the Father. Therefore when we think of Christ, let us think of no thing but grace; All we have of Christ is by grace. or when we think of Heaven or of any blessing by Christ, all comes under the notion of grace, because all comes from mere favour. Four descents of grace. There are four descents of grace. First, grace as it is in God and Christ in their own breasts, the favour of God resting in his own bosom. And then this grace, and favour showed in grace, that is, in habitual grace, in bestowing grace upon our natures, to sweeten and sanctify it, to fit it for communion with God. And then actual grace, the movings of the Spirit to every good work, to every action of grace. And then every gift of God, every blessing as a grace, because it riseth from grace; as we say of the gifts of a great person, this is his grace or favour: so every good thing we have is a grace. It is the favour of God in Christ that sweeteneth all: let us labour to see grace in all, especially the fundamental grace, the favour of God, and of Christ, the cause of all. And let us see any grace in us as from that grace, and every good act we do, a grace from mere favour; and every blessing we have, is a grace, if our hearts be good: as the Apostle calls the Macedonians benevolence, a grace; every thing that is good is a grace. Therefore not unto us, not unto us, but unto thy name be the glory, both of thy favour, and of all that comes from it: all that we have is sweet, because it issues from grace. The favour in the thing is better than the thing itself: as we say of gifts, we care not for the gift, but for the love of him that gave it: so the good things that we have, are not so sweet as the favour of him that gives it: when we deserve not so much as daily bread, but that also is of grace. The source and spring of all that is in us, is free grace in the breast of God and Christ. We are justified by grace, how meant. In the controversy between us and the Papists, when we say we are justified by grace, we must not understand it of inherent grace, whereby our natures are sanctified, and that but in part; but it is meant of the free grace and mercy of God in Christ, and the free grace of Christ in his own breast. Let us take heed that we build not our justification and salvation upon a false title; the title is the grace of Christ, and of God the Father. Now the grace we have in Christ in the breast of God is, Grace twofold either the good will of God, whereby he is disposed to give Christ, and to do all good to us, there is no cause of that at all. Christ as God joins with the Father in that grace which is Amor benevolentiae, the grace of good will: Christ as Mediator is the effect of that grace. But then there is the grace of complacency, whereby God delights in us: this is bestowed upon the creature in effectual calling: then God shows the grace of delighting in us, engrafting us into Christ by faith: for though before all world's God had a purpose to do good to us, yet that is concealed till we believe. As water that runs under ground, it is hid a long time till it break out suddenly, Simile. and then we discover that there was a stream run under ground, as Arethusa, and other Rivers; so it is with the favour of God from eternity, it runs under ground, till we be called we see not Christ's good will to us: but when we believe & become one with Christ, God looks upon us with the love of complacency, with the same love wherewith he loves Christ: john 17. because we are in Christ, as it is in john 17. I in them, and they in me. God loves the head and members with the same love: Christ as God was freely disposed to choose men; but Christ as Mediator continues this favour and mercy of God, when we are grafted into him, to shine on us continually. It is this second that we must labour for as a fruit of the first. Let us labour not only to know that there was an eternal love of God to some that are his: but labour by faith in Christ, to know that he shines upon us in Christ, and all other graces within us, and all other gifts are from this first grace, therefore they have the name. Why do we call Faith, Hope, and Love, graces, but because they issue from the mercy, and favour, and love of God in Christ? and (as I said before) why do we call any benefit we have a grace? because it comes from grace: all good things have the term of grace on them, to show the Spring from whence they come. I will not enter into dispute with points of Popery, that stinks now in the nostrils of every man that hath but the use of ordinary reason, it is so full of folly and blasphemy. I rather speak of positive truths, to see God's grace and favour (and bless God for it) in every thing we have. How to value blessings. Doth all that we have in Christ, come from grace, the grace in us, and comforts, and outward things merely from grace? Then esteem them more from the spring from whence they come, then for themselves. The necessaries of this life, food, and raiment, they are but mean things in themselves: but if we consider what spring they come from, from the blood of Christ that hath purchased them, and from the grace and love of Christ: grace will add value to them: grace will make all sweet that we have, when we can say, I have this from the grace of God: as jacob said, These are the children that God hath given me of his bounty and grace. This is the provision, the help, and comfort, that I have from the grace of Christ: for the same grace that gives Heaven, gives necessaries and daily bread. Let us look on every thing, and put the respect of grace upon every thing. It is grace that we meet with afflictions whereby we are corrected; God might have let us go on in the hardness of our hearts; look upon every thing as a fruit of God's grace and favour. What is the reason that we are no more thankful for common benefits? Because we look not on them as issuing from grace. Take away grace the free favour of God, extract this quintessence; take the love of God out of things, what are they? Let a man be rich, if he have it not from the love and mercy of God, what will all be in time, but snares? Let a man be great in the world, if it be not from the grace of God, what is it? As God saith, I will curse you in your blessings: without grace we are cursed in those things that else are blessings: take grace from Adam in Paradise, and Adam is afraid in Paradise, and hides his head. Take the favour of the King from Haman and nothing will do him good: take the favour of the King from Absalon, and all other liberties that he had are nothing worth, when he must not go to the Court: so take the grace and favour of God away that sweetens all, they will prove snares, and we shall find by experience that God will curse us in all our blessings. Let us labour therefore to have a sensible feeling of this free grace and mercy of God in Christ. Christ's grace fruitful. And (to add this further) the grace of Christ, it is a fruitful grace, it is a rich grace, as the Apostle saith here, you know the grace of our Lord jesus Christ, who became poor to make us rich by his poverty. The favour of God and Christ, it is no empty favour; Simile. it is not like the Winter Sun that casts a goodly countenance when it shines, but gives little comfort and heat. Many men, give sweet and comfortable words, but there is nothing follows, it is but a barren favour. It is not so with God's favour, to give only a shining countenance but no warmth: no, saith the Apostle, you know the grace of our Lord jesus Christ, who though he were rich, he became poor. It was a grace that made him empty himself of himself, to make us full; it made him poor to make us rich; he abased himself to make us glorious. As is the man, so is his strength, (saith the Proverb) so, as is the person, such is the favour and good will we expect from him. Now Christ being so potent a person, being God and man, his grace must needs be wondrous rich, suitable to his greatness. If God will free a man, he will free him from all miseries; if he advance a man, he will advance him to Heaven; if he will punish a man, he will punish him to hell; his wrath shall seize on him for ever; what he doth, he will do like a God; the grace of Christ, it is a powerful rich grace. How to know we are in God's favour. Therefore let us examine ourselves, am I in the favour of God and of Christ? if I be, surely it is a rich favour, it tends to the best riches, he became poor to make me rich. Where is my faith, my love, my hope, my contentation, my patience and victory over temptations and lusts? Is it a dead favour? Am I in the favour of Christ, and find no fruits of it? Certainly it is but an illusion, therefore as yet I am not in the compass of Christ's favour. Therefore I must wait in the use of means, and humbling myself, he gives grace to the humble. And with a sense of our spiritual poverty, let us pray to God to shine on us in Christ, that we may find the fruit of his love enriching us with grace. Oh that my faith, and hope, and grace, were more! Oh, let this evidence that I am in thy favour, by the fruits of it, that I may find those riches that thou hast procured by thy poverty. And let us not rest till we find the fruits of this grace (though not always in the comfort, yet) in the strength and ability, that we may perform, in some measure, what is required. Though we have not much of the comfort that we desire, yet if we have strength, we have that that is better. It is better to have grace then comfort here: God reserves that for another world. But let us always look for one of them, either sensible peace and joy, o● if not that, yet strength against our corruptions, and ability to do God service in some measure; to do something above nature: holy desires, and ability, and strength, they come not from nature, but from the favour of Christ: therefore having these, I know I am in the love of Christ: these are favours that he bestows only upon his own; favours of the left hand he gives to castawayes: but his special favours, the riches of grace, he gives only to his children. Therefore let us labour to find somewhat wrought in our natures, that may evidence to us, that we are in this rich favour of God. Not to despair, Christ's grace is free. Lastly, this grace of Christ being free (that we neither desired it, nor deserved it;) why may not Manasses take hope as well as David: if he submit himself, though he were so horrible a sinner as he was? Why may not Paul a persecutor find mercy as well as Timothy, that was brought up to goodness from his youth? It is free: therefore let no man despair that hath been a wicked liver in former time. The best stand in need of grace, and it is of grace that they are what they are, as S. Paul saith, By grace I am that I am; and the worst, if they come in and submit themselves, and take Christ for their Lord, and submit to his government, and will be ruled by his word and Spirit, and not continue to live in rebellious courses, they may partake of this grace. But again, let none presume; for though it be free grace, yet we must confess our sins, and forsake them, or else we shall find no grace: we must be poor in Spirit, and sensible of our misery: for God inricheth those that are empty and poor, The rich he sends empty away. We must sue to God for grace by the Spirit of grace; and take heed that we turn not these offers of grace to occasions of wantonness, and so divide Christ, to take out of Christ what we list, and leave what we list: we must know that Christ as he is our jesus to save us, so he is our Lord, as he saith here, The Lord jesus Christ: we must submit to him for the time to come, and then we shall find experience of his sweet grace. The next thing I observe briefly, is that This grace must be known. Doct. 5. Saith the Apostle here, Grace may be known. you know the grace of our Lord jesus Christ. A man may know his riches, he may know his interest in Christ. The Apostle useth it here, as an argument to persuade them to good works: that that is used as an argument, must be known before the thing can be persuaded. A thing cannot be made light by that which is darker than itself: but the Apostle here useth this as an argument, you know the grace of our Lord jesus Christ, so that these truths are taken for granted, That all grace comes by the poverty of Christ. And then that we may know ourselves to be interessed in it, that Christ's poverty was for us. A man that is a true Christian may know his share and interest in the grace of Christ: or else how should he be persuaded by this as an argument, if he know it not? Or how shall he be comfortable, except he know that he hath interest in Christ? It may be known out of the Scriptures, as a history, that Christ is gracious for matter of fact: the Devils know it as well as we, and judas knew it: but he speaks here of a knowledge with interest; you know it by experience, What knowledge this is. the Spirit witnesseth to your spirits so much, that Christ gave himself for you. I know the grace of Christ as mine, as belonging to me, as if there were no man in the world beside: and as this knowledge is with interest, so it stirs up to due. All other knowledge, but knowledge with interest, may stand with desperation; and what good will it do to know in general that Christ came to save sinners, and yet go to Hell for all that▪ It is the knowledge that applies Christ in particular, that saves a man; that knowledge that determines the general to my own person. Therefore we must labour for this. Christ was poor for me, He loved me, and gave himself for me. The love and free grace of Christ, it may, and it ought to be known. We ought to give all diligence, to make our calling and election sure. It may be known, It requires good diligence. but it cannot be known without a great deal of diligence and self denial. This knowledge is a superadded grace. It is one thing to be a sound Christian, and another thing to know it. A man cannot know it by reflection, but he must first be good in exercise; he must find grace working, he must give all diligence to make his calling and election sure to him. It may be sure in itself, but it cannot be sure to him without diligence: therefore those that know their estate in grace, they are fruitful, growing, careful, watchful Christians. It is no wonder that in these secure times, 'Cause of doubting. if we ask many whether they know themselves to be in the state of grace upon sound grounds: they wish well, and they have many doubtings. There are many that have the seeds, and the work of grace in them; but the times are so secure, that they know it not. Usually it is made known to us in the worst times, either in the time of affliction, and temptation, and trial, or after: when we have fought the good fight, and overcome our corruptions. To him that overcommeth will I give of the hidden Mannah; that is, he shall have a sweet sense of Christ to be Mannah, to be bread of life to him, to him that conflicts and gets the victory over his corruptions. The reason why many feel not that sweet comfort from the Grace of our Lord jesus Christ; it is because either they do not conflict with their base corruptions; or if they do strive, they get but a little ground of them. And let us take heed of that cold and injurious conceit, as if it were a thing not to be known whether we belong to Christ or no. What, do we think that Christ would come in the flesh, and become poor, nay become a curse for us, and that he is now in Heaven for us, and all that we should doubt whether we be in his love or no? and that we should not labour to find our portion in that love? What a wrong is this to the grace of Christ? Is not all his dealing towards us that we might be joyful in ourselves, and thankful, and fruitful to him: and how can this be without some knowledge that our state is good? How can we live well, and dye comfortably without it? Therefore let us make it the main scope and aim of our endeavour. Oh the happiness of that Christian that is good, and knows himself to be so! What in this world can fall very uncomfortably to such a man? Nothing in the world can take down his courage much: whereas another man that doubts of this can never be comfortable in any condition, he cannot be joyful and thankful in prosperity, he cannot be comfortable in adversity: for he knows not from what ground this comes, whether it be in love to him or no. Assurance of salvation, no enemy to good works. You see from hence likewise, that grace is no enemy to good works: neither the freedom of God's favour: being without any merit on our part; nor the knowledge and assurance of salvation: it is no enemy to diligence and to good works, nay it is the foundation of them. The Apostle doth not use it here as an argument to neglect good works; no he stirs them up by it. If any thing in the world will work upon a heart that hath any ingenuity, it is the love, and favour, and grace of God: the love of Christ constraineth, the love of Christ as known it melts the heart: The knowledge of the grace of Christ, it is very effectual to stir us up, as to all duties, so especially to the duty of bounty and mercy: for experience of grace, it will make us gracious, and kind, and loving, and sweet to others. Those that have felt mercy, will be ready to show mercy: those that have felt grace and love, they will be ready to reflect, and show that to others that they have felt themselves. Those that are hard hearted and barren in their lives and conversations; it is a sign that the Sun of righteousness never yet shined on them. There is a power in grace, and grace known to assimilate the soul to be like unto Christ, it hath a force to stir us up to that that is good. Tit. 2.11.12. Titus 2.11.12 The Apostle enforceth selfedenial, a hard lesson, and holiness to God, justice to others, and sobriety to ourselves. What is the argument he useth? The grace of God hath appeared. The grace of God hath shined, as the word signifieth. He means, Christ appeared, but he saith, The grace of God hath appeared; when Christ appeared, grace appeared. Christ is nothing but pure grace clothed with our nature. What doth this appearing of grace teach us? To deny all ungodliness and worldly lusts, and to live holily, and righteously, and soberly, etc. Holily, and religiously in regard of God; justly, in regard of men, and not only justly, but bountifully: for bounty is justice. It is justice to give to the poor, With hold not good from the owners, they have right to that we have. Grace when it appears in any soul, it is a teacher, it teacheth to deny all that is naught, and it teacheth to practise all that is good; it teacheth to live holily and righteously in this present evil world Many men like the Text thus far, The grace of God bringeth salvation: Oh it is a sweet Text! I but what follows, what doth that grace teach thee? It teacheth to deny ungodliness and worldly lusts, it doth not teach men to follow and set themselves upon the works of the Devil, but to live soberly, and justly, and righteously in this present evil world. It is said of the Woman in the Gospel, Luke 7.47. She loved much, because much was forgiven her: what made that blessed woman so enlarged in her affection and love to Christ? She had experience of the pardon of many sins, and having felt the love of Christ, she loved him again, And what is the reason that those that are converted from dangerous courses of life, do often prove the most fruitful Christians? Because they have felt most love and mercy. Who was more zealous than the blessed Apostle. S. Paul? Oh he found rich and abundant love! How large is he in fetting forth the mercy of God: Oh the height, and breadth, and depth! Nothing contents him, no expressions, when he speaks of God's mercy: because he had been a wretched man, and found mercy. Let no man be discouraged if he have been never so sinful, if he come in. The more need he hath of mercy, the more abundant God is, as the Apostle saith here, You know the grace of our Lord jesus Christ. And those that have felt most grace, will be most wrought on, to show the fruits of that grace in all good works, in duties towards God and men. And if we find not our hearts wrought on, by the consideration of the grace of Christ apprehended and known to this end. We turn the grace of God into wantonness, it is a sign of an ill condition; the Scripture speaks nothing but discomfort to such, that take occasion from the free grace, and infinite, and boundless mercy of God, to be loose and careless in their lives and conversations; that think it is a time of liberty, and we may do what we list, (though the tongues of men say not so, nor they dare not for shame, yet their lives speak it) would men else live in swearing, and other debauched carriage, that is offensive to God and men? Do they know that there is a God, a Christ, and mercy? Doth mercy and grace teach them that lesson? No, it teacheh us to deny such base lives and lusts, and to live holily, and soberly, and justly in this world. Therefore such men are Atheists; either they must not believe the Scriptures, or else exclude themselves from interest in mercy: for as yet they are not in the state of grace, in whom the consideration of mercy and grace doth not work better effects than these. The Gospel forceth strictness of life. The Gospel hath as strong encouragements, and stronger to be good and gracious than the Law. Grace enforceth strictness of life more sweetly and strongly then the Law. The Law saith, We must not take the name of God in vain: and we must be subject to our superiors, and to live chastely, etc. under a curse. Doth not the grace of God teach this as well as the Law, and from a higher ground? It teacheth the same thing by arguments taken from love and grace. A man perisheth by the Law in such sins, but then there is a pardon offered, if men will come under the government of Christ, and lead new lives: but if men refuse, there is a superadded guilt; not only justice condemns such wretches, but mercy itself: because they refuse mercy upon these terms rather than they will leave their sinful courses; mercy and justice both meet to condemn such persons. Let us take heed therefore of abusing the mercy and love of God: for than we quite overthrow God's end in the Gospel: for why doth he convey all to us by love, and mercy, and grace, but that it may work the same disposition again in us to him? or else we overturn the end of the Gospel: Let us take heed of this as ever we will find interest in this grace, without which we are the miserablest wretches that live: it were better for us that we had never heard of Christ and the Gospel, then to live in sins against conscience, under the manifestation and publication of grace. Doct. 6. Now together with the grace of Ch●ist, the Apostle brings the example of Christ, The example of Christ should move us to good. that both may stir them up to the duties of mercy, and bounty, and fruitfulness. Indeed the grace of Christ makes his example more sweet, Christ's example, our pattern. Men willingly look upon examples. The examples of great, and excellent Persons. The example of loving, and bountiful Persons. The example of such as are loving, and bountiful to us in particular. The example of such as we have interest in, that are near and dear to us, and we to them. These four things commend examples. Now is there any greater or more excellent person than Christ? Is there any fuller of love, and mercy, and grace than he: that hath made himself poor to make us rich? And all of us (if we be Christians indeed) we have interest in this; our hearts and consciences by the Spirit of God have some persuasion of this. And then again he is dear and near unto us, he is our Head and Husband, he is all in all unto as. Therefore the example of Christ joined with his grace, it is a wondrous forcible example. How shall we make this example of Christ profitable to us. Quest. How profit by Christ's example. First of all let us look often into the grace of Christ, Answ. the grace and free mercy of God in giving Christ: 1 The consideration of Christ's mercy. consider how God hath laid forth all his riches in Christ, and consider how miserable we had been without Christ, even next unto Devils in misery. A man is the most miserable creature under Heaven, if he have not interest in Christ, he is a lost creature. Let us dwell upon the meditation and consideration of this till we feel our hearts warmed. Simile. If one pass through the Sun shine, it doth not much heat; but if the Sun beat upon a thing, there will be a reflection of heat: so let us stay upon this consideration of the infinite love and mercy of Christ to us wretches; and this warming the heart, it will transform us to the likeness of Christ, as the Apostle saith, 2 Cor. 3.18. 2 Cor. 3 18. We all as in mirror beholding the Glory of God, (he means the glory of God's mercy in Christ) We are transformed and changed from glory to glory, from one degree of grace to another. The serious consideration of the love and mercy of God in Christ, it is a wondrous sweet thing: and it hath a transforming power with it. Why conversion wrought by the Gospel, not by the Law. And that is the reason why the Gospel converts men, and not the Law. The Law never converts a man, but (together with the Spirit) it will cast him down: but the Gospel, which is the promulgation of grace and mercy to penitent sinners, that confess their sins and forsake them, and come under a new government of grace: the publishing of this hath the spirit of grace with it to work conversion; therefore it is called the ministry of the Spirit: because the Spirit goes with the doctrine of grace to change us, and make us gracious, to persuade us that God loves us, and to stir us up to perform all duties in that sweet affection that God requires in the Gospel, the affection of love. Therefore if we be or ever were converted, it is this way: our hearts are wrought on by the consideration of the love and mercy of God in Christ; so that love begets love, and mercy begets a sweetness in us to God again. In the nature of the thing it cannot be otherwise, when the soul stands convinced of the sweet mercy of God in Christ; and of the sweet love of Christ, who being God, became man, to take our nature, and suffer the punishment that was due to us: and is now in Heaven appearing and making intercession for us; it cannot be but the soul will be stirred up to a desire of conformity to this blessed Saviour. Therefore let us let go all disputing of election, concerning God's decree (and let us do our duty, and depend upon God in the use of the means. Let us labour to see the love of God in Christ, and that will put all questions out of question (though in some cases we must labour to know how to vindicate the truth: but when it comes to our own particular) lay other things aside, let us do our duty, in the use of means, and think of the end of the Gospel, of the end of Christ's incarnation and death; namely, to reveal the bowels of God's mercy to sinners, and then we shall find the intendment of all working upon us, that God had an eternal purpose to save us. Again if we would make good use of the example of Christ, 2 Converse with those that have his Spirit. we must converse with those that have the Spirit of Christ in them (as Christ is in every good Christian) and see what lovely things the Spirit of Christ discovers in them, that will have a transforming power likewise. And certainly next to the meditation of Christ, and the excellencies that are in him; I know no way more effectual, then holy communion with those that are led with the Spirit of Christ, when we see the sweet fruit of it in others. It hath been a means sanctified, to do a great deal of good to many: & those that delight not in it, they never knew what the likeness of Christ meant: for those that desire to be like to Christ, they love the shining of Christ in any. In these careless times, all companies are alike one with another, (indeed when men's callings thrust them upon it, they must be allowed to converse with all men,) but in familiar and intimate society, those that do not make choice of those that find some work of grace on their hearts by the Spirit of God, they may well doubt of their condition: for grace it will make us love the like. As we see creatures of the same kind, they love and company one with another, Doves with Doves, and Lambs with Lambs; so it must be with the children of God, or else we do not know what the Communion of Saints means, which indeed is a thing little understood in the world▪ These times of security are times of confusion: affliction will make us know one another better. 3 Put case what Christ would do. Again, if we would make use of the example of Christ, let us put cases some times to ourselves, what Christ would do, or not do in such a case. I profess myself to be a member of Christ, to be one with him, and he one with me. Would CHRIST be cruel if he were on earth, would he swear and look scornfully upon others, would he undermine others, and cover all with a pretence of justice? Oh no: it is the Devils work to do so. If we be not members of Christ, woe unto us: and if we be, do such courses suit with such a nearness to Christ? Either let us be religious to purpose, or else disclaim all: for it is better a great deal never to own religion, then to own it, and to live graceless lives under the profession of Christ. Motives to follow Christ's example. Now to stir us up to express Christ in our lives and conversations. Let us consider. The more like we are to Christ, the more he delights in us (for every one delights in those that are like them) and what a sweet state is it for God and Christ to delight in us? ●od the Father will delight in us, because we are like the Son of his delight; whom doth God delight most in? In his own blessed Son; and who come nearest in his delight to his Son? Those that express him in their lives and conversations. The more like we are to Christ, the more like we shall be one to another. As if there be one Statue, or Picture, or Effigies, that is set for the first sample, the nearer the rest come to that, the more like they are one to another: so I say, the nearer Christians come to the first pattern of goodness, Christ himself (who is God's masterpiece (as it were) that which he glories in) the more we come to be like one another, and love and joy one in another. What is the sweet communion that we shall have one with another for ever in Heaven? Is it not that the Spirit shall be all in all in every one, and each shall look upon another, as perfect in grace and love, and so shall solace and delight themselves first in God, and Christ, and then in one another, admiring and reverencing the graces and sweetness one of another. This is the very joy of Heaven itself, and it is the Heaven upon Earth, when we can joy and solace ourselves one in another, as we are good. Now the nearer we come to Christ who is the Image of God, the more we shall attain this. Therefore let us labour that Christ may be all in all in us; that as the soul doth act the body, so the Spirit of Christ may act us, that Christ may speak in us, and think in us, and love in us by his Spirit; that he may dwell in us, and joy, and hate in us by his Spirit; that we may put off ourselves, and our carnal affections and the Spirit of the world; and that we may put on Christ, and be clothed with him, that we may say with S. Paul, I live not, but Christ lives in me by his Spirit, whence was Paul stirred up to that? Oh saith he, Christ loved me, and gave himself for me, Gal. 2. Gal. 2. The grace of Christ stirred him up. Christ loved me, and gave himself for me, and by his Spirit, he witnesseth to my soul that he did so. Therefore the life that I live, is by the Spirit of Christ, Christ lives in me. But to come to the particular duty whereunto the grace and example of Christ should stir us up to be like him; The example of Christ doth stir up to liberality and bounty. that is in kindness, and mercy, and bounty, to the poor Saints: for that is the scope of the Apostle here, in this and the next Chapter. You know the grace of our Lord jesus Christ, who though he was rich, he became poor, etc. Wherefore doth the Apostle bring all this! To move them to the duty of bounty, The equity of the duty on this ground. and liberality. This duty it is legal from the example of Christ, it is a thing that hath much equity in it; and it is enough to a Christian heart that hath the love of God, to put him in mind of the grace of God to him, you need not beat upon him, or press him further than thus, You know the grace of our Lord jesus Christ; remember you are a Christian, you have felt the experience of God's love in Christ; every man will judge of the equity, that we should therefore be gracious, and kind, and loving to others, (in imitation of Christ) because he hath been so to us. Wherein stands the equity? First, it may appear in this, if we consider in how near a relation, those that need our help, are to us, and likewise to Christ. First, 1 Their relation to us. what is their relation to us? Not only that they are our flesh (for so are all men) but they are heirs of the same salvation, bought with the death of the same Christ, such as Christ feeds with his own body and blood, such as he clothes with his own righteousness, they are fellow members with us, fellow heirs of Heaven, and members of Christ, such as he died for to redeem with the price of his own blood: there is an undeniable equity if we consider their condition, their relation to Christ, and to us. Again, 2 The grace of God to us. there is a marvellous binding equity, to see the grace of God to us in particular, Christ became poor to make us rich in grace here, and in glory hereafter: and shall not I out of my riches give somewhat to the poor? Is it not equal? Christ from Heaven came in my nature and flesh to visit me; as it is in the Song of Zachary, The day spring from on high hath visited us, and shall not I visit Christ in his members? He came from Heaven to Earth to take notice of my wants and miseries, to do and suffer that that I should have done and suffered: he feeds me with his body and blood, that is, with his satisfaction to Divine justice by his death: and shall not I feed his poor members? Christ clothes me with his righteousness, and shall not I cloth Christ in his poor members? In the consideration of these things, the Spirit of God will be effectual, to stir us up to this marvellous neglected duty, of kindness and mercy to those that stand in need. To imitate Christ in the manner of doing good to others. And because Christ is our pattern herein, let us labour to imitate Christ in the manner of relieving and showing kindness, and communicating to others, that we may do it as CHRIST hath done. How is that? 1 Speedily. First, Christ prevented us, when we never desired him, so we should prevent others. Sometimes the modesty of those that want, is such, that they will not lay open their wants; we should see it, and prevent it; he gives too late (oft times) that gives to a man that asks him. Therefore herein let us imitate Christ, to consider of the miseries of others: he looked on, and considered the miseries of mankind, and it drew him from Heaven to the Virgin's womb, from thence to the Cross, to the grave, even as low as Hell, in his preventing love and mercy. Therefore when we see any need (especially if there be any worth in them in any kind) let us not stay till it be wrested from us by entreaty (for it is dear bought oft times that comes that way) but prevent them in mercy, as Christ hath done to us. 2 Cheerfully. Secondly, what Christ did for us, he did marvellous cheerfully and readily; oh what a desire he had to eat his last Passeover, a little before he was crucified! With a desire have I desired to eat this passover with you: he was cheerful in it, he had a great desire to do us good; and, as he saith joh. 4. when his disciples put him in mind of eating, when he had not eat in a long time before, saith he, It is meat and drink to me to do the will of my Father: so whatsoever we do to others, we should do it cheerfully and readily, as he did. Again, 3 Inwardly. whatsoever Christ did for us, he did it out of love, and grace, and mercy, he did it inwardly from his very bowels: so when we do awny thing for others, we should not only do the deed, but do it from an inward principle of love and mercy. Therefore the Scripture phrase is pour out thy bowels, and saith S. john, if a man see his brother in need, and pretend he loves God, and yet relieves him not, how is there bowels in such a man? and so in Micah, 6. Micah. 6 He hath showed thee oh man what is good, to love mercy; not only to be merciful, to do works of mercy, but to love it, to do what we do out of love and affection, and pour out thy heart to thy flesh, as it is in I say, to give the heart and affection, when we do any thing, or else we may give with the hand, and deny with the heart. A man may give a thing so untowardly, that one may see it comes against his heart and will. Therefore let us labour to do that we do with our whole man, especially from our heart, and affection, and bowels. It is said of Christ in the Gospel, when he saw the people in misery, his bowels yearned within him, the works of grace and mercy in Christ, they came from his bowels first. Let us work our hearts to pity, and love, and mercy first, that it may come from the soul as well as from the outward man. Again, 4 That it is ours▪ Christ gave that that was his own, his own body, his own life for his sheep, and his own endeavour, whatsoever he gave, was his own: so if we will be kind to others, we must do it of our own, we must not do good with that that we have gotten from others by unjust means: for the sacrifice of the wicked (in this kind) is an abomination to the Lord. Let us have interest in that we give: Christ gave his own life, and God gave his own Son for us. 5 Seasonably. And as Christ gave his own self, so he gave himself in life and death for us: he did not reserve all for his death: but for us he was borne, for us he lived, for us he died, he deferred not all till his death, Christ did us wondrous good by his death; and men may do much good when they die: but let us endeavour to be like Christ in both, to do good while we live, and do good when we die likewise. The common speech is, the gifts of dying men are dying, dead gifts, it is a speech tending to the disparagement of gifts in that kind, because they are not so acceptable as the gifts of living men in many respects: notwithstanding let not men be discouraged from doing good even when they die. Comfort of works of mercy before death. Indeed it is most comfortable to do it while they live: Because, 1 An argument of faith. It is an evidence then that they have a spirit of faith, to depend upon the promise of God. It is no exercise of faith, to give when a man can keep it no longer. 2 The benefit of others prayers Again, he that doth good while he liveth, he hath the prayers of others, he is under the blessing of the poor, and that is a sweet thing. Suppose the poor be barbarous base people, that they bless not a man with their words, yet their sides bless him. Now those that defer all till they die, they want this comfort, they are not under the blessing of the poor. The rule of our religion is, that we have no good by the prayers of others: I will not discuss that point now; but undoubtedly it is a sweet comfort that we have of that we do while we live, by the blessing and prayers of the poor, to whom we do good. Then again (in civil respects) it is our own, 3 W● see it well bestowed. and we are sure it is well bestowed. When we are dead, the propriety is gone from us, it comes into the possession of another man, and we know not how he will dispose of it. Perhaps he may die before thee that needs thy help, or thou mayest die, or thou mayest not have the same mind; therefore while thou hast a heart, and opportunity to do good, forget not to do it presently. We have need to be urged in these cold dead tim●s, to labour that the grace of Christ may be effectual in our hearts, to do all the good we can, in our life time, as Christ did. And let us labour to do it as he did, 6 Constantly. constantly, that we may never be weary of well doing. In the morning sow thy seed, and in the evening let not thy hand rest. It is comfort enough that it is called seed: who grieves to cast his seed into the ground? he knows he shall have a plentiful return; so all that we give it is seed, we see it not for the present; no more we do the seed that is sown: but Cast thy bread upon the waters, and after many days thou shalt find it. Though we see not this seed for the present, yet we shall have a plentiful harvest. Caution, to give with discretion. Only labour to do it with discretion: for men do not sow upon the stones, nor upon the fallow ground, they do not scatter their seed in any place; sowing is a regular thing, men cast seed into ground that is prepared; therefore there must be spiritual discretion, the wisdom of a steward in this kind, Psal. 112. Psal. 112. The just man doth all things with wisdom and discretion. Quest. But must we not be liberal, and kind, and bountiful to all? Answ. Yes, in case of necessity: then we are to look to man's nature, In necessity we must give to all. because he is a partaker of our nature, and he is such an one as may be a member of Christ, and one for whom Christ died, for aught we know, he now bears the image of Christ, and he may come to the obedience of Christ, and our kindness may be effectual to bring him to goodness: Therefore as we, if we be in need, do not stand upon it, but receive kindness from wicked men; so when wicked men are in need, we must not stand upon it, but give to wicked men: we must do as we would be done by, in such cases, in necessity. But especially to the good. But our kindness must be most to those that are nearest God, to those of the family and household of faith, to those that God loves most we must be most kind: to whom God hath dispensed the greatest things, we should not deny the less. Indeed, it is a hard matter to give wisely in these times, and not to abuse the sweet affection and grace of pity, (it is an affection in all: but it is a grace in them that are good) because there are so many wretched people, that live without God, without Church, without Commonwealth, without marriage, without baptism, like beasts. If any thing be an object of pity, certainly this is; that there are so many that carry God's image on them, that are Gods creatures, and for aught we know such as Christ died for, that they should be suffered to live irregular, debauched, and base lives, scandalous to the Church and State. And without question, if things be not better looked unto, these will be instruments of much mischief by God's just judgement: because there be good laws, that are not executed. The best mercy to such, is to see them set on work and to give them correction. But then for such as are beginning the world, that are poor, and cannot set up, and those that have the Church of God in their families, that are ready to fall, and a little relief would keep them, that they fall not into inordinate courses, it is mercy to set them up and maintain them; and also by upholding those that are in the ministry. There are many ways in the Church and State: A wise man can never want objects of mercy and charity, as Christ saith, The poor you shall have always with you: but (as I said) we must labour for a spirit of wisdom, to do good as we should, and not to feed Drones, instead of Bees. The Spirit of God is frequent in pressing this point: but this argument in the Text, it may melt any man's heart, and take away all objections, The grace of our Lord jesus Christ. If a man object, he that I should give to is an unworthy person. Do but think how worthy we were of the favour of Christ to us. And then again consider if there be any goodness in them; we give it to Christ in them, Salvian. as Salvianus saith well, Christ doth hide himself under the person of the poor: the poor man reacheth out his hand indeed, but Christ receives that that we give, and ●hey are Christ's exchangers: for they take from us, and Christ rewards us with grace, and increase of our substance here, & with glory hereafter: they receive it instead of Christ, and Christ begs in the person of the poor, in all jointly, and in every one particularly. Think of the grace of Christ to us, and then think Christ comes to me in the person of this, or that poor man, and it will stir us up to this duty. Object. But some will say, if Christ were on Earth himself, I should be ready to do it to him. Answ. Certainly thou wouldst not: you know the place, Those that give not to Christians, would not to Christ himself Matth 25. Matth. 25. In as much as you have not relieved these, you have denied it to me, saith Christ: let us not deceive ourselves: for even as we would do ●o Christ if he were on earth, we will do to his poor members, he hath made them his receivers. Object. But I shall want myself, I have a family, and children. Answ. Liberality provides for posterity. Psal. 112. It is the best way to provide for thy children, Psalm. 112. God provides for the posterity of the righteous bounteous man. A man is not the poorer for discreet mercy. It is seed (as I said before) a poor man labours to have his seed sown, because it returns plentifully. Let us be sober and abate of our superfluous expenses: pride is an expender, and superfluous lusts; let us cut off from them, that we may have somewhat for seed; let us labour in an honest calling, that we may have somewhat to give. Oh, it is a blessed thing to give! It is a thing that must be gotten by use, our souls must be exercised to it, and when we have gotten it, learn an art of giving, we must exercise faith in it. It makes comfortable in death. And when we come to dye, it will make us dye wondrous sweetly: for when a man hath depended by faith, and trust upon God's promise, that He that gives to the poor, lends to the Lord, and other like promises. I have exercised liberality, and now I come to give up my soul to God, I believe that God will make good the promise of life everlasting. I have believed his other promises before, and though I have cast my seed into the ground that I saw it not, yet I have found that God hath blessed me the better, in a way that I know not; and now I depend upon the same gracious God, in the promise of life everlasting. We should labour to do this, that we may die with comfort. Negligence of duties, troubles at death What is it that troubles many when they come to dye? Oh they have not wrought out their salvation with fear and trembling, they have neglected this duty, and that duty, they have been careless in the works of mercy, etc. The time will come that that which we have given, will comfort us more than that we have; we shall always have that which we give: for that goes in b●nck, many prayers are made for us; we have the comfort of it here, and when we die; what we leave, we know not what becomes of it. Therefore let us labour to be discreetly large, and bountiful: as we desire to dye with comfort, as we would make it good that we know The grace of our Lord jesus Christ with interest in it, and as we would make it good to our souls, that the example of Christ is a thing that hath any efficacy with us, or else we show that we have no interest in the grace of Christ, and then how miserable are we? We shall wish ere long that we had part in this grace and love of Christ, that he would speak comfortably to us at the latter day, Come ye blessed of my Father inherit a kingdom. Our life is short and uncertain, as we shall desire it then, so labour to be assured of it now, and let us be stirred up from this Grace of our Lord jesus Christ, who though he were rich, became poor for our sakes, that we through his poverty might be made rich. FINIS. THE RICH POVERTY: OR THE POOR MAN'S RICHES. By the late Learned and Reverend Divine, RICHARD SIBBS, Dr. in Divinity, Master of Katharine-Hall in Cambridge, and sometimes Preacher at GRAYS-INN. Matth. 5.3. Blessed are the poor in spirit. james 2.5. Hath not God chosen the poor of this world, rich in faith? LONDON, Printed by R. Badger for N. Bourne at the Royal Exchange, and R. Harford at the gilt Bible in Queenes-head Alley in Paternoster Row. 1638. THE RICH POVERTY: OR, The Poor-man's Riches. ZEPH. 3.12. ● will also leave in the midst of thee an afflicted and poor people, and they sha●● trust in the name of the LORD. BEfore the Captivity in Babylon, God sent Prophets to his people, as jeremiah, and among the rest Zephaniah likewise, who lived in the time of josias, to forewarn and forearm them against worse times. Contents of the prophecy. And as the Contents of all other Prophecies are for the most part these three: so of this. They are either such expressions and prophecies as set forth the sins of the people: or secondly, the judgements of God thirdly, comfort to the remnant, to God's people; so these be the parts of this prophecy. A laying open of the sins of the time, under so good a Prince as josias was: and likewise the judgements of God denounced: and then in this third Chapter especially, here is comfort set down for the good people that then lived: the comfort begins at the ninth verse. Scope of the Text. This particular verse is a branch of the comfort, that how ever God dealt with the world, he would be sure to have a care of his own, I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The whole Scripture is for consolation and comfort: when God pulls down, it is that he may build up: when he purgeth, it is that he may cure and heal: he is the father of comfort, whatsoever he doth, it is for comfort: therefore he hath a special care in his Prophets, and Ministers, and Ambassadors, that those that belong to him may be raised up with comfort, and not be overmuch dejected and cast down: but to come to the words I will also leave in the midst of th●e etc. Parts of the Text. In the words these three general heads: First, Gods dealing with his poor Church when he comes to visit the world, I will leave in the midst of thee. Secondly, their condition and 〈…〉, they are an afflicted and poor people. Thirdly, their practice and carriage towards God, they shall trust in the name of the Lord. From the first, Gods dealing with his people in the worst times; we may observe, first, that There is a difference of the people, both in regard of providence in this world, Obser. and in regard of that love that tends to the world to come: There is a difference of people. for God hath a more special care (as we shall see afterwards) of some, than he hath of others, and he loves some to eternal life, and not others, I will leave in the midst of thee, an afflicted and poor people, refusing others: God will leave some, he will purge away others: as he saith in the verse before, I will take away out of the midst of thee, them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain: he will take away them: but I will leave in the midst of thee, &c there is a difference. All are not alike (as the Proverb is) as white lines upon a white stone, that we cannot see a difference. It is not alike with all men: for we see a difference in this world: but not much here, because God's government is vailed, it will appear at the last day; and whatsoever appears at the last day, it had a ground before. There is a difference in regard of grace and inward qualification, and in regard of the care of God. Even as there is a difference in the creatures: there be precious stones, and common stones; and in plants, there be fruitful trees, and barren trees: and as there is a difference likewise in the living creatures: Observ. 3. so among men there is a difference. God will have some in the worst times. The next thing is, that God will have some in the worst times. He will have some in all times that are his, a remnant, as he saith here, The remnant of Israel shall do no iniquity; and as in the Text. I will leave in the midst of thee an afflicted and poor people, etc. GOD will have always some that are his in the World. Reas. It is an Article of our faith. For it is an Article of our faith, We believe the holy Catholic Church: there must not be an Article of faith, and no object to believe. If there be saith to believe a thing, there must be somewhat to be believed: if I believe that at all times there shall be an holy Catholic Church, there must be such a Church in the world, that is the object of my belief, or else there were no foundation for that Article of faith: therefore there must always be a Church to the end of the world; sometimes more, sometimes fewer, even as the discovery of Christ is From whence comes the abundance of the Spirit? the Spirit follows the manifestation of the knowledge of Christ, who is the Head of the Church: then is the Church most glorious, when the riches of Christ are more gloriously discovered. Those times wherein there is most discovery of Christ, and the mercy and love of God in him, there are more elect of God in those times then in other. There will be always a Church in the world, that is the object of our belief: what is the meaning of it? I believe that in all times to the end of the world, there will be a company of people spread over the world, gathered out of the rest of mankind, whom Christ hath knit to himself by faith, and themselves together in a holy spirit of love; of which company ●I believe my self to be one: therefore there must be such a company, or else there would be faith, without an object of faith; which were a great absurdity in Divinity, and reason too. Then again the world should not stand, Reas. 2. were it not for a company in the world that are his: The world should not stand else. for what are others? A company of swearers, and blasphemers, profane persons, belly-gods, ambitious bubbles, that care for nothing but the vanities of the world; what glory hath God by them? What tribute do they give to God? What credit to religion? They are the shame of the times, they are such as pull God's vengeance upon the times and places they live in. Such is the ill disposition and poisonful nature of men (if they have not the Spirit of God) that God would not endure the world to stand a moment, unless there were some to withhold his wrath, to be objects of his love, and to stay his hand; and when they are all gathered, there shall be an end of this wretched and sinful world: some there must be while the world endures, and for their sakes God continues the world. Those that keep God's wrath from the world, are those that are his, and till all those be gathered the world shall stand. There shall always be some. It is a point not altogether fruitless, Use. it yields some comfort, Comfort, that God shall have a Church after we are gone. to know, that when we are taken hence, others shall stand up when we are gone, the Church shall not dye with us. Is not that a comfort when a Christian yields his soul to God, to think: yet God will have a Church and people, (if not among us, yet in some other part of the world,) he will have some that shall glorify him in this world, that shall adorn and beautify religion, and shall for ever be glorified with him in Heaven, till he hath made an end of these sinful days? It is some comfort, I say, that goodness shall live after us, that the Gospel shall continue after us. There shall be a posterity to the end of the world, that shall stand for the truth and cause of God. The world was not, nor ever shall be so bad, but God hath had, and will have, a party in the world, that shall stand for him, and he for them. Now the children of God, as they know God hath a purpose to glorify them world without end: so they have a desire that God may be glorified world without end, and from this desire comes joy, when they think that there will be a people one earth to glorify God still, when they are taken hence: for it is a disposition wrought from God's peculiar love, to wish that God may ever have his praise here in the world, while it is a world, and for ever in the world to come: therefore it is a comfort to them to think that God will always have a Church. Go●s children but few. But these are but a few, called by Esay a remnant, A remnant according to election, Rom. 11. as it is: Rom. 11. A handful in comparison of the world, yet they are a world in respect of themselves: for they are a world taken out of the world: but compared with the rest of mankind, they are but as a few grapes after the vintage, as the glean after the harvest, one of a City, and two of a Tribe. The Prophets every one of them have special phrases, to let out the fewness of those that God hath a special care of, he calls them in the next verse the remnant of Israel. God will have some continually: but those are but a few that are his, his flock is but a little ●●ocke. It is a point not mainly aimed at here: but it is very useful. Is there but a few, Use. but a remnant in all times? Am I one of those? To examine e●f we be of those few. What have I to evidence to me that I am of that little flock that is Christ's? What have I in me to evidence that God hath set his stamp upon me to be his? That I shall not go the broad way to destruction? This should force such quaeres to our souls. When we hear of the few that shall be saved, we should make that use that Christ makes of that curious question of the fewness of them that should be saved. Oh strive to enter in at the straight gate! Stand not on many or few, make this use of it: strive to enter in at the straight gate: take up, and practise the duties of religion, that are contrary to the corruption of nature, and contrary to the times, avoid the sins and courses of the times, and then we shall know, and evidence to ourselves that we are of that few number. Somewhat must be done, to show that we are not of those that go the broad way. We hear that there are few that go the other way: and indeed it will make a man look about him, the very consideration that there are but few that shall be saved. Use 2. And it will make a man wondrous thankful, Thankfulness Who am I, and what is my father's house? What is there in me? What could God see in me to single me out of the rest, out of a great number that go the broad way to destruction, to set his love upon me? It will inflame the heart with thankfulness to God; It will not make a man proud to despise others; that is pharisaical but it will inflame the heart to be thankful in a peculiar m●nner to God. And to single ou● God in a peculiar manner to be our God, as he hath singled us out to be his: for always he works somewhat in us, like to that he works for us. Those that God hath singled out to be his, he will give them grace to single out him again. God shall be my God, religion shall be my care, and that that God respects shall be that that I will respect ● since God so respects me, shall not I love and respect all that God respects? And shall I not grieve when any thing goes amiss with that that God hath a care of● Certainly it will work this disposition, when we come to perceive, by grounded evidence, that we are of that few company, of that remnant here spoken of, that God will leave always to trust in his name. Observ. In the next place, though they be few, yet God hath a special care of those that are his. God hath a special care of them. Why? There is good reason: for they are his in a peculiar manner. A governor of an house, he cares for all his cattle: but he cares for his children more. A man hath some care for all the lumber and trash in his house, he sees them useful at sometime or other; but he cares more for his jewels; if fire come, he will be sine to carry away his jewels, whatsoever become of the lumber. God's children are his after a peculiar manner; therefore he hath an answerable peculiar care of them in all times. And indeed when they are once his, as he makes them have a peculiar care of him; so he looks upon them, as such as he hath wrought upon to be good, and to witness for him, that have a care to stand for him and his honour, to own him and the cause of religion, he will have a care of them. Not that they have this of themselves to win his love: but he works in them a care to witness for him; he works in them a care to stand for him & his glory in all times; and therefore he will be sure to stand for them in the worst times. He will not be beholding to any man; what we have, we have it from him, and then he crownes his own graces after; he will have a special care of those that are his. This might be instanced from the beginning of the world; Instances of God's care. from the infancy of the Church to this present time. When he would consume the old world, Noah must come into the Ark. And Lot must come forth of Sodom when it was to be destroyed, the Angel could do nothing else. So he had a care for jeremiah and Baruk, he gave them their lives for a prey. He will have a care of his own in the worst times, for they are sealed, he hath set his seal upon them. Those things that are sealed we have a special care of: Rev. 7. now in Revel. 7. there are a number that are sealed: sealed inwardly by the Spirit of God, they are marked out for God: they are a marked, sealed number, all those that God will have a special care of. Ezek. 9.4. As in Ezek 9 Those that were marked in the forehead, they were looked unto, and cared for before the destruction came. Mal 3. So in Malachy 3. God had jewels that he saith he would gather. When he brings a general destruction, he will be sure to gather his jewels, his first care is of them, A book of remembrance was written for them; he hath a book of providence to write their names in, he hath their limbs, all the parts of them written: not a hair of them can miscarry, their tears, their steps, their days are numbered: My times are in thy hands, saith David: all things are numbered exactly of those that belong to God; he hath a care of them, and all theirs to a hair, as our Saviour Christ saith; they shall not lose so much as a hair of their heads. God hath an exact care of his remnant at all times. Object. Answ. But you will say, sometimes it falls our otherwise. Indeed so it doth: God's children suffer sometimes in common judgements. for sometimes God's children are taken away in common judgements, perhaps for too much corespondency with the sins of the times; therefore they are wrapped in the destruction of the times: but yet there is a main difference between them. jonathan and Saul died by the sword both of them; josias and others died in the field; but there is a main difference. jonathan was a good man▪ Saul, for aught the Scripture saith of him, we have no ground to judge charitably of him, but leave him to his judge. But sure it is in general, though the same things befall good and bad outwardly: yet there is a difference between Lazarus and Dives when they die. Dives goes to his place, and Lazarus to Heaven. But for the most part this is true; in regard of the body of the Church (though, some few members, God hath hidden ways to bring them to Heaven and happiness: but for the body of his Church, and dear children) he will give them their lives for a prey; he will have a special care of them, and be a Sanctuary to them. Nay so far he will do it, that the world shall know that he hath a special care of them in the world, as it is in the Psalm, the heathen shall say, God hath done great things for them: men that have no religion, shall say, certainly God doth great things for these men: though he suffer them to be carried captive, and to be in affliction: yet in that very affliction, shall be the glory of the Church, in that very bondage and abasement. Was the Church ever more glorious then in Babylon, when Daniel was there, and the three young men were put into the fire? The glory of the Church oft times is in outward abasement: the world shall see that God hath a special care of them more than of o●hers. God so magnifies himself, and is so marvellous to his Church and children, to do good to them sometimes, to the envy of the enemies, and admiration of all the world that take notice of them: as at the return from the Captivity, and the like shall be at the conversion of the jews. Comfort against ●l times. The use of it may be to comfort us against evil times, against the time to come; Let us cast our care upon God he will care for us, he will be with us, and stand by us: he will never forsake us in the worst times. Nay his fashion is to deal with his children, as becometh his infinite wisdom, that they shall find most comfort, and sweetest communion with him in the hardest times. Therefore let us fear nothing that shall befall us with slavish fear, let us fear nothing whatsoever in this world, as long as we are in covenant with God, come what will. It is a great honour to God to trust him with all for the time to come: let us do our duty, and not be afraid of this, or that, as long (I say) as we have God in covenant with us, who is all sufficient. What should we be afraid of? Can a mother forget her child (saith the Prophet) If she should yet will not I forget thee, thou art written on the palms of my hands. Those things that are in the palms of our hands, we have ever in our eye. God hath us in his eye; he sets his children before him always: how can he forget them? How can Christ forget his Church? He carries them in his breasts as the high Priest had the names of the twelve Tribes on his breast in twelve precious stones, when he went into the Holy of Holies. Christ carries our names in his heart: how can he forget us then? Let kingdoms dash one against another, and let the world tumble upon heaps; let there be what confusion of States there will, Quest. God certainly will have a care of his jewels. Answ. I will leave (in spite of all the world) in the midst of thee, Promises and prophecies performed by degrees. an afflicted and poor people. etc. You will say, when is this performed? In that day (saith he in the verse before my Text.) You must know it is the Scriptures fashion, when it saith, In that day▪ to take it indefinitely, not to tie it to a certain day: though there is a certain day wherein there shall be an accomplishment of all prophecies, and a performance of all promises, that is, at the last day. In the mean time there is a gradual performance of promises, and the accomplishment of them is in several knots and points of time, so much as shall give content to God's children; yet always leading to a further and further performance. As for example, God showed mercy to these Israelites, when they were in captivity, he brought them home again, they were a poor and afflicted people, and were much bettered by their abasement▪ there was a degree of performance then. And then there was a degree of performance in Christ's time, when he joined the Gentiles to them, and both made one Church. There will be a more glorious performance at the conversion of the jews; when God shall make his people trust in the name of the Lord, and the Gentiles shall come in and join with them, and they with the Gentiles. Vers. 13. But that which follows in the verse after, The remnant shall do none iniquity, nor speak lies; a deceitful tongue shall not be found in their mouth. These things shall have their time, when the people shall be more thoroughly purged then ever they were: and certainly these glorious portions of Scripture cannot have performance, but in such days as are to come. But the accomplishment of all shall be at the day of judgement. Indeed in the mean time (as I say) there is a comfortable performance, leaving us in expectation of further, and further still: because while we live here, we are in a life of hope and expectation, and always we are under somewhat unperformed. So much for that. I come now to the state and condition of these people: An afflicted and poor people. This is their state and condition, wherein is implied also their disposition: their state is, they are an afflicted and poor people; so it is answerable to the original, an afflicted and impoverished people, a weakened people. How ever God hath a special care of his Church in this world: Yet it is w●th exception of some crosses and afflictions. You shall have an hundred fold (saith Christ) in this life; but with tribulations, and afflictions; that must come in. But yet notwithstanding here is a blessing in this: for howsoever lhe leave them an afflicted and poor people, yet he leaves them a people: and though they be a people afflicted and poor: yet they are a people that are rich in God, they shall trust in the name of the Lord, of which I shall speak afterward. In that he calls them an afflicted and poor people, hence we see in the first place, that, Doct. The state of God's Church and children in this world (for the most part) is to be afflicted and poor in their outward condition. God's Church and Children afflicted in this world. I say, for the most part: we must not make it a general rule: it is a point rather to comfort us when it is so, than that it is always so with the Church. For howsoever they are always in some respects afflicted, they have always something to abase them, yet the times of the Church are sometimes more glorious in the eyes of the world; they have the upper hand of the world sometimes. and sometimes again the children of God they walk in the abundance of the comforts of the Holy Ghost, and increase and multiply, as it is in Acts 9 Act. 9 When Saul was converted to be Paul, The Church increased and grew, and went on in the fear of the Lord, and the comforts of the Holy Ghost. There be good days and times for the Church sometimes: but for the most part in this world, God's Church and children are under some cloud. I will not enter into the common place of it, but only touch it in a word or two. God will have it so: because it is fit the body should be conformable to the head. Reas. 1. To conform us to Christ. You know our blessed Saviour when he wrought our salvation he wrought it in a state of abasement: and we in working out that salvation, in going to that salvation that he hath wrought for us; we must go to it (for the most part) in a state of abasement in one kind or other: for we are chosen to be conformable to our head, and we are as well chosen to our portion in afflictions, as to grace and glory. God hath set us apart to bear such a share and portion of troubles in this world, to suffer, as well as to do▪ From my youth up (saith the Church) they have afflicted me; the plowers have ploughed upon my back, and made long ●urrowes: that is, from the infancy of the Church, in all the growth of it, this hath been the state of the Church, for the most part, to be afflicted, and poor. And indeed, if we look to ourselves (by reason of the remainder of our corruptions) it is needful it should be so. Reas 2, We cannot bea●e prosperity. God in wisdom sees it fit it should be so, that we should be afflicted and poor: because he sees that we can hardly digest any flourishing condition in this world. It is as strong waters to a wea●e stomach: how ever strong waters intoxicate them not, Sim●le. to make them drunk, yet they weaken the brain: so how ever a good condition in the world doth not altogether besot men, yet it weakens them, without a grea● measure of faith, and makes them forget God, and the condition of worldly things, how empty and vain they are, and forget themselves, and their own mortality, and forget others, what respect is due to them: as if the world were made only for them to toss and tumble in at their pleasure, to have all at their will: as if other men were scarce men to them. You see when men are trusted with great matters, they deal with other men as if they were not men, as if all were made for their pleasure. This is the nature of man in great eminency, it sets up its own desire for a god, as if all other were beasts, and base, and nothing. It is a pitiful thing to consider what our nature is in this kind. Nay, take the best: Hezekiah, in his prosperity, he would needs show his treasures to the king of Babylon (a fair booty for him) you know what it cost him afterward. Naturally we are prone to outward carnal excellency too too much, God knows it well enough. David would be numbering the people, that he might be conceited what a goodly number he had to fight against his enemies: God punished him you see in that kind, he took away that people that he made his confidence. God deals thus with his children in this world, because he sees a disposition in them that cannot digest, and manage, and overcome prosperity; they cannot command it as they should do, but are slaves to their own lusts, though they have a good measure of grace. We are prone to surfeit of the things of this life, and God is forced; as it is in Psal. 119. Psal. 119. of very faithfulness thou hast corrected me, God of very faithfulness, because he will be true to our souls and save them, he is forced to diet us, and to keep us short of the things of this life: to take away matter of pride, and matter of conceitedness in carnal excellencies, to make us know ourselves, and him, and the world what it is, the vanity of the world, and worldly things. You see then, God hath some cause to do it. And we may justify God when he any way abaseth us in this world: Use. To justify God in our abasement. he knows what he hath to do with us, let us leave that to him, so he save our souls, and sanctify them, and delight in us to heaven and happiness: if his pleasure be to diet us in this world, in regard of riches, and greatness, that he do not answer our desires, but keep us under hatches; let us leave it to his will, he knows what to do with us: as the Physician knows better what concerns the sick, than the sick doth. Therefore let us take in good part the wise dispensation of God. Why he joins afflicted, and Poor. But why doth he join afflicted and poor together? Because poverty is affliction, and because affliction goes with poverty, poverty brings affliction, it brings abasement with it, and it is an affliction itself: For the poor man is trod on at all hands, men go over the hedge where it is lowest, it is an affliction, and it goes with affliction, Therefore the Apostle S. Paul; Philip. 4. Phil. 4. he joins them together, I have learned to want and to be abased: Why? Because a man that is in want in the world, is usually abased; every man scorns him that is in want: they look haughty and high over a man that hath any use of them, so that affliction and poverty usually go together Those that God doth abase in this kind, let them consider that it is no otherwise with them, than it hath been with God's people before: and let them labour for true riches, take advantage from their outward estate to be rich in a better way. Doct. In the next place we may observe hence, that Outward poverty sanctified helps poverty of spirit. God sanctifies outward affliction and poverty, to help inward poverty of spirit. Poverty in outward condition helps poverty in the inward disposition. In their state and condition is employed their disposition; poor for condition, and likewise in inward disposition: for that is implied here. The Prophet doth not mean he will leave poor people that shall only be poor: for we see a world of poor and proud. A man as he goes along in the streets, What poor here meant shall hear a company of poor that are the greatest rebels in the world against God, that blaspheme, and swear, that rail against Magistrates, and Governors, they are the most unbroken people in the world the poorest, and beggerliest, the refuse of mankind; as they are in condition, so they are in disposition. The Scripture speaks here of God's poor, not of the devil's poor, such as are poor every way, outwardly, & inwardly, and have their poverty as a just punishment of their wicked lives, and continue in that wicked life, having it not sanctified to them to make them desire better riches. Doth God esteem such poor? No; but such poor, and afflicted, as together with the meanness of their outward condition, have it sanctified to them: so as they grow to be low and poor in their own esteem of themselves, they grow to inward poverty of spirit, and so to seek to God, to seek for better riches: to be rich in faith, as the Scripture speaks, especially such, and only such are here meant. So then mark the point here, that, God sanctifies affliction and poverty for the inward good of the souls of his children. This is the reason of it, outward poverty and affliction takes away the fuel that feeds pride, Reas. 1. that is an opposite to spiritual poverty, Poverty and affliction takes away the fuel of pride. and humility, and sight of our wants. that which pride feeds upon, it is some outward thing, some outward excellency: that the flesh takes occasion by to swell, to overween itself, and to overlook all others: now when the fuel is taken away, the fire goes out; when the fodder and nourishment is taken away, Simile. those wanton steeds (you know) that grew fierce with pampering, they grow more tractable: so it is with the nature of man, take away that that makes him fierce, and then when his fierce and high conceits are taken away, he will be tame: take away that that feeds his carnal disposition, and he grows tractable and gentle. Thus then affliction and poverty outward in our condition, it helps to inward poverty of spirit and disposition: for it takes away that which inflames the fancy of a carnal man. A carnal man thinks himself as great, and as good as he hath possessions of the things of this life● and the devil enlargeth his conceit more upon the imagination, to think these things to be a great deal greater than they are: we come afterward by experience to see them nothing but vanity: but this is in man without grace, we are prone (as I said) to surfeit of them, they are too strong for us to digest and overcome, and therefore God takes them away that he may help the inward disposition of our souls. Afflictions bring us to God. Afflictions and poverty sanctified they have a power to bring us to God, and to keep us in, and to recover us when we are fallen. They bring us in, as we see in Manasses, and in the prodigal son, affliction and poverty they brought him to know himself; they brought him home, he was not himself before; they brought him to inward poverty: when he could not be satisfied so much as with husks abroad, it was time for him to look home again. So when we are in the state of grace, it keeps and pales us in, God hedgeth us in with thorns, that we may not run out. And then if we fall, it recovers us, and fetcheth us in again by embittering sinful courses to us. We see then affliction and poverty is sanctified to God's children, to work an inward fight of their spiritual wants. Take notice hence of the poison and sinfulness of our corrupt nature, Use 1. that defiles itself in the blessings of God: The poisonful nature of man, that defiles itself in blessings. so that God cannot otherwise fit us for grace, but by stripping of us of those things that are good in themselves. This should abase us very much, considering that those things that should be rises to us, to raise us up to God, that should be glasses to see the love of God in; our nature useth them as clouds to keep God from us, and to fasten, and fix upon the things themselves; so that there is no other remedy, but God must strip us naked of them: this consideration should humble us. And let us make this use of it: Use 2. Let us know when any abasement is sanctified to us, Abasements sanctified come from God's love. it comes from GOD'S love. If we find any affliction make us inwardly more humble, and tractable, and more pliable; certainly it comes from love, and is directed to our good: and therefore it is in love, because it is directed to our good. For it is well taken away in earthly things, that is supplied in heavenly and spiritual. What if God take away such outward honours, and respects, and riches; if God make it up in graces that are eternal, that make us truly and inwardly good, which all the outward things in the world cannot do? All the Empires in the world cannot make a man an honest man: they may make him worse; they may be snares to make him forget God and himself; they may be a means of his damnation without wondrous care. What if God take away a great deal of these things, and make them up in favours of a higher kind? Therefore if we find God sanctify any outward abasement for the inward good of our souls, let us bless him for it, and take it in good part as an evidence of his love: for God thus deals with his children, he sanctifies their outward abasements for their inward good, to draw them nearer to himself. Use. 2 Therefore those that are weak in their condition (for a man may be poor in regard of his condition, To examine if crosses humble us. though not inwardly poor) those that are broken in their condition outwardly, they may know whether it be in love or no, if they find this condition sanctified to a better disposition. For as all things in general work to the best to them that love God: so this is one, especial affliction and poverty, work for good to them that love God; God sanctifies it to them for that end. Therefore we should examine when we are under any cross, see how it works upon us, whether by it we are humbled or no; whether we join with God or no: for those that belong to God, have the graces of the Spirit, to join with him in the work; when he afflicts them, they labour to afflict themselves; when he goes to humble them outwardly, they humble themselves; when he goes about to make them poor, to wean them from the love of the world, they wean themselves, Simile. and join with God. As we see the Physician by his art and skill, when he sees nature working away, than he will help nature, till the cure be wrought: so God gives his spirit to those that are his, to work with him. When God goes about to take them down, they will take down themselves too, and so they grow inwardly better, together with their outward abasement. Those therefore that swell, and storm, and murmur, and rage, what do they get but more stripes? They get not out of trouble by it: but if they belong to God, they get stripes upon stripes. What doth the horse get at last by shaking off his Rider that is skilful? more spurring, and more strokes: so when men are under God's hand afflicted any way, and labour not to make a good use of it: but will pull the rod out of God's hand, and swell and pine, if they belong to God, they get more stripes. Therefore let us kiss the rod, and the hand that holds it: God is about a good work, let him alone; desire him rather to sanctify the visitation and abasement, then remove it. A gracious heart desires rather the sanctification, Use 3. than the removell. Again, Not despise the poor▪ hence we learn, not to despise the brother of low degree: nor we should not have the ●aith of Christ in respect of persons. We should not take scandal at the Church, that it is usually in a mean condition in this world: for the Church is always rich in another kind of riches: the Church is rich in reversion, it hath Heaven and happiness: and the Church is rich in bills and promises. The Church is rich in an apparent pledge, that is worth all the world beside, that is, in Christ. If he have given us his Son, will he not with him give us all things else? The Church is rich in this world indeed: for all things are yours, and you are Christ's. Christ carries riches for the Church, and dispenseth them to the Church as occasion serves. Indeed Christ's riches are the Church's riches. The Church cannot be poor if Christ be rich; it is only a medicinal poverty, it is God's dispensation to fit them for better riches. Simile. As a wise Physician he purgeth a foul body, till he bring it almost to skin and bone: but why? That having made it poor, there may be a spring of better blood and spirits. Let us take no offence therefore at God's dispensation, either towards others, or ourselves, if we find him by his holy Spirit sanctifying that outward condition to a holy inward bent, and disposition of soul to God-ward. It is a happy affliction and poverty, and abasement, whatsoever it be that draws us nearer to God, in whom we have more supply than we can have want in the world. God never takes away any thing from his children in this world, but he gives them more in better things: that is always his course, the poor receive the Gospel, the Gospel is preached to them, and they receive it; those that by their outward abasements, are brought to a sight of their spiritual wants, and thereupon to hunger after Christ. Again, in that this outward poverty helps to inward poverty of the soul, outward afflictions help the inward disposition hence we see likewise this truth, that Providence is serviceable to predestination and election. Observ. Providence serves predestination. God in election, hath a purpose to call us out of the world, to save our souls. Providence, that is a general government of all things in the world. Election is in order to salvation, he hath chosen us to a supernatural end, and fits us for it, by calling and sanctification. Now how doth providence serve the decree of election? Thus, whom God purposeth to save, to bring to an end above nature, he directs providence, so that all things shall serve for that end; therefore he encourageth them with outward things, or takes outward things from them (in his providence) as may serve his purpose in election, to save their souls. He hath a purpose to save them; therefore providence works all things for their good, Rom. 8.28. All things (by the overruling providence of God) are serviceable to a higher degree of love that God bears to his children, to serve his purpose, to bring them to Heaven. Thereupon comes the dispensation of riches or poverty, honour or abasement: he takes liberty for outward things concerning this life, to give, or take them, as they may serve the spiritual and best good of his children. Therefore God's children when they see God intends their good, Use. in taken away the things of this life, ●o bresse God for taking, as w●ll as for g●ving. in letting them blood (as it were) for their health▪ they should bless God, as well for taking, as for giving, as job did. And there is as great mercy, and love hid in taking away blessings, as in conveying of them. I will leave and afflicted and poor people. In the Original, it is poor, and mild, and gentle; poverty of estate, and poverty of spirit, the disposition of soul, come almost in one word, and indeed in God's children they are joined together: for he sanctifies all dispensations and carriages of himself towards them. When God hath a purpose to save a man, every thing shall help him homeward. And it is not a better outward argument to know a man's state in grace, then to see how the carriage of things serve God's purpose to do good to his soul: when we ourselves are bettered in our inward man, by whatsoever befalls us. God complains of the jews, they were as reprobate silver, because he had melted them, and they were never a whit the better: they were like dross consumed in the melting. God's children are as gold refined; those that find themselves refined and bettered, it is an evidence that they are Gods: because there is a providence serving their spiritual good, directing all things to that end. Spiritual poverty. But from their condition, we come to the disposition employed, inward and spiritual poverty. What it is not. Now this poverty is not a mere want of grace, to be poor in spirit, is not to be poor of that spirit, or to be of a poor spirit: to be of a poor spirit is to have no goodness, no worth at all, but to be of a dejected base mind. God's children are not so, there are none more courageous than they, when they are called to it. It is not this poverty of spirit, to have no goodness at all. But to be poor in spirit, is a state and disposition of soul, What it is. that hath some goodness, wherein they see a want of further goodness: they have so much goodness and worth, as to see an unworthiness in themselves, and a greater worthiness out of themselves. They are sensible of their own want, and see they have not means of supply in themselves, and they see an all-sufficiency out of themselves, in God, in Christ; they see a necessity of dependence for supply out of themselves in their whole condition till they come to Heaven. In a word, this poverty is a sight of our own nothingness in ourselves, and besides that, our own inability; and a sight of sufficiency out of ourselves, and a desire of it, and likewise a hope of supply from thence, which hope carries us to endeavour, and to waiting, till we he have supply. This will better appear, if we distinguish of this poverty in spirit by the two degrees of it. 2 Degrees of this poverty, There is a poverty of spirit, before we are in the state of grace, before we are in CHRIST: and a poverty after. The poverty before we are in the state of grace, Before we are in Christ. is, when God by his Spirit, together with this word and work of correction, doth open the eyes of our souls to see what we are by nature, what we are in ourselves. It is a work of God's convincing Spirit to give us a true view into our own condi●ion, and with the sight to work a sense, and from a sight, and sense, and thorough conviction, comes a wondrous abasement, and a desire to be otherwise then we are. There is some hope in spiritual poverty in God's children before their conversion, which stirs them up to look upon Christ, and to the mercy of God in Christ: and this stirs ●hem up to beg, and to use all means, and at length God is gracious, and answers all the desires of their souls. This is before they were in grace: for before a Christian is a sound Christian, he must be driven out of himself. Naturally we are prone to cleave to something, either out of ourselves, or in ourselves; and we must be fired out by a sight and sense of the misery we are in. Instances of this poverty. We see God hath taken this course always in Scripture. Adam. This course he took with Adam, he cities him, arraigns' him, condemns him; he lets him see what a miserable creature he was: as no man on earth was ever so miserable, till he felt the sweetness of the promised seed, He that had been in so great happiness as he was, to have his conscience so galled as his was afterward; to feel such misery for the present as he did: he must needs be very miserable, as indeed he was the most miserable man that ever was since his time. It is the greatest unhappiness for a man to have been happy; for his former happiness, makes his present unhappiness more sensible. When God had prepared him thoroughly, than he raised him up with the promised seed. God deals as he dealt with Eliah; first, he casts him down with earthquakes and storms, and then he comes in a stiller voice. It is for that end that john Baptist comes before Christ to level all; to cast down the Mountains; and fill up the valleys: for all must be laid flat to Christ; we must lay ourselves at his feet, and be content to be disposed of by him, before we know what belongs to being in Christ: there must be poverty of spirit antecedent therefore. Prodigal. We see this lively set out in the Prodigal son, that while he had any thing in the world to content him, he never looks homeward: but when he saw such an emptiness in all things he met with, that he could not be satisfied with husks, than he began to think of going home, and that there was some hope, he had a father that would receive him. I will be short in this, because the other is mainly intended. If we would know, Evidences of this preparative poverty. and discern by some evidences, whether we have been poor in spirit, in this preparative poverty or no. Let us consider what we have judged of our condition by nature: 1 Conviction of our natural condition. whether ever we have been convinced of the ill condition we are in: for if there be not conviction of sin, there will not be conviction of righteousness, john 16. as you have it, john 16. There are three works of the Spirit, to convince of sin, of righteousness, and of judgement, of spiritual government. The Spirit before it convinceth us that we have the righteousness of Christ, and convinceth us of the necessity of government, and holy life in Christ (which is called there, judgement) he convinceth of sin, which is an antecedent work. Let us examine ourselves whether the Spirit have had such a work or no. 2 Sight of emptiness in all things. Where this conviction and poverty is, a man sees an emptiness and vanity in all things in the world whatsoever, but in Christ. 3 Desire of grace chief. And there is a desire of the grace and favour of God above all things. Ask a poor man what he would have; he would have that that may supply his poverty and want. Ask a man that is spiritually poor before he be in Christ; what would you have? Oh mercy and pardon; offer him any thing else in the world, it contents him not: but that will content him, the sense and persuasion of God's love and mercy in Christ jesus. 4 Earnestness. Where this poverty of spirit is, there will be a wondrous earnestness after pardon and mercy, and after grace, to be in an other condition: a man will labour, even as for life. If you come to a poor man that labours for his living, and ask him, why do you labour so? (he will wonder at your idle question) I may starve else (he will say.) A man that is spiritually poor, and sees what a state he is in, he labours in the use of means to have an inward sense of God's love, to find some beginnings of the new creature, to find a change, to be otherwise then he is, he sees he must perish else; there is a prising and estimation in him of mercy, and pardon above all things in the world, and a making after it. 5 Abasing himself▪ It is always joined likewise with a wondrous abasing of himself: he thinks himself not worth the ground he goes on, till God hath mercy on him in jesus Christ. This is not so sensible in those that are brought up in the Church, or that have religious thoughts put into them continually in both kinds▪ both concerning their own estate by nature, and withal concerning grace and mercy in Christ. Therefore grace is instilled into them by little and little, and the change is not so sensible. But where the conversion is anything sudden, from an ill course of life to a better: God works such a poverty of spirit before he bring a man to Christ. In Mat. 5. Matth. 5. it is the beginning of all happiness, the blessedness that leads to the rest, Blessed are the poor in spirit, for theirs is the kingdom of Heaven. And indeed those that are poor in spirit, are blessed, though they have not yet the sense of Gods love so much as they desire: for this draws on all the rest (as I shall show afterwards) To be poor in spirit therefore, is to see that we have no good in ourselves, that we are beggars and bankrupts, and have no means to pay, or satisfy: and this stirs up desire, and the use of means and all the qualifications that follow there, Hungering and thirsting after righteousness, and mourning, and meekness. For this will follow; a man that is poor in spirit, say what you will to him, he is so tractable and meek; let God do what he will with him so he give him grace, if he will cast him down, so be it. What shall we do to be saved? Implying a pliableness to take any course, he is willing to do or to suffer anything. And indeed there must be such a poverty of spirit, (before we can believe in Christ) whereby we may be convinced of our debts, Necessity of this poverty of spirit. and of our unability to pay those debts, and our misery, that we are in danger to be cast into eternal bondage for them, 1 Else we will not repair to Christ. there must be this before: for else we will never repair to Christ, nor God's mercy in him. The full stomach despiseth an honey comb, we will not relish Christ, nor value him as we should. Then again without this, we will not be thankful to God as we should be: 2 Not thankful. who is thankful to God, but he that sees before what need he stands in of mercy, and of every drop of the blood of Christ? And then we will not be fruitful: for who is so fruitful a Christian as he that is thankful? 3 Not fruitful. and this depends upon the other, A Christian that was never truly cast down, and laid low by the spirit of bondage, he is a barren Christian: the other having tasted of the love of God in Christ, the very love of Christ constrains him, and he studies to be abundant in the work of the Lord, 2 Cor. 5. as S. Paul saith, 2 Cor. 15. and every way to show forth the virtues of him that hath ca●led him out of darkness into marvellous light. Again, this is the ground (when men are not sufficiently humbled before) that they fall away dangerously, 4 The want of it the ground of apostasy. it is the ground of apostasy, because they did not feel the smart of sin. He that hath smarted for his estate before, & knows what it is to be in such a condition, he will be loath ever to come into the prison again. Therefore the ground of careful walking is a sense of our unworthiness and misery: the more we are donvinced of this, the more careful and watchful we will be, that we never come into that cursed condition again. And indeed it is an error in the foundation which is not mended in the Fabric (as we say) when there is an error in poverty of spirit at the first, 5 It is the cause of all miscarriage. when the work of humiliation is not kindly wrought; hence is the defect in all the whole carriage of a Christian. The foundation of God's building lies low, he digs deep: God lays his foundation oft times, as low as Hell itself (in a manner) He brings his children to see that that he means they shall never feel, to see his wrath against fin, that so he may build upon this foundation. For Christianity it is an excellent frame, it is a frame for eternity, a building for ever; therefore it must have a sure foundation which must be laid in humiliation and poverty of spirit. An error in the first digestion is not amended in the second; if that be not good, the rest are naught; if there be not sound humiliation, nothing will be sound afterward. Therefore we should desire, that God by his spirit would help us more and more to know what we are in ourselves, that we may get to be what we are in Christ. But there is a continual frame and disposition of soul, 2 Spiritual poverty after conversion. which is a poverty in spirit, that accompanies God's children all the days of their life, till they be in heaven, till they enjoy that riches that is laid up there for them; In all passages of our life. and that is especially here meant. And indeed it is an ingredient into all the passages of salvation. For in justification there must be a poverty of spirit, 1 In justification to make us see that there is no righteousness in ourselves, or that can come from us, that is able to stand against the Law, and against the justice of God: all is defiled, and spotted, and unanswerable. And upon this poverty, and apprehension of what is detective in ourselves, comes an admiration of that righteousness of God in Christ (for it is of Gods devising, and of Gods approving, and of Gods working, Christ being God and man) to force us every day to renew our right i● the righteousness of Christ, and to be found in him. There is such a poverty of spirit, as to account all loss and dross, and nothing, to be willing to part withal to be found in Christ, Phil. 3. not having our own righteousness, but that which is of God in Christ, as Paul divinely speaks, Phil. 3. So it is necessary in that main passage (of justification) to be poor in spirit; that is, to see a de●ect●in our own righteousness, to stand oppos●●e to God's justice, who is a consuming fi●e● it is requisite in regard of our daily living by saith injustification. In the whole course of sanctification, there must of necessity be poverty of spirit; 2 In sanctification. that is, a sense, that we have no sanctifying grace of ourselves, but we must fetch it from the fullness of Christ; whose fullness is for us: john 1. of his fullness we receive grace for grace. The ground of this is, that now in the covenant of grace all is of grace, both in justification and sanctification, all is of grace, nothing but grace. God hath set himself to get the glory of his free grace and mercy now in jesus Christ. Therefore as our salvation is wrought out of us altogether, by our surety, the second Adam, Christ: so our righteousness is altogether out of ourselves, whereby we appear righteous before God. It is his, and given to us by marriage; being one with him, his righteousness is ours. And likewise in him we have the principle of all grace: he is the principle of our life, the root and foundation of spiritual life and sanctification. Without me you can do nothing. So that in Christ we have all that concerns our spiritual life in sanctification and justification, because it is a state of grace. Adam had it in himself, though God at the first clothed him with his image: yet not withstanding he had not such a necessity, as we have, to go to Christ for all: but now in the second Adam Christ, we must fetch grace for every thing from him. Therefore there must be poverty in regard of out knowledge; we have no spiritual knowledge of ourselves: and poverty in regard of our affections; we have no joy, no peace, no comfort of ourselves, no delight in good things, nor no strength to them; we have all from Christ. 2 Cor. 15. By grace (saith the Apostle) I am what I am▪ as if grace had given him his being, his form (as we say) Indeed so it doth: grace gives a Christian his form, and being, his work, and his working: for all working is from the inward being and form of things. By grace we are what we are in justification, and work what we work in sanctification, it is by what we have freely from Christ; therefore in that respect there must be poverty of spirit. Poverty of spirit needful to every holy action. Nay, I say more, in every notion when we are in the state of grace, and have had the beginnings of the new creature in us, there needs poverty of spirit, in regard of our own inability to perform every action. For even as it is in our form, the life and soul, there is a need of it in every moving and stirring: so there is a need of the spirit of grace (which is as the form, and life, and being of a Christian) to every holy action; In him we live, and move, and have our being, saith the Apostle. [In him:] that is, in God reconciled to Christ, we have not only our being; that is, our form: but in him we live, and move to every particular act. We are no wiser in particular things, than God makes us on the sudden: the wi●est man will be a fool, if God leave him to his own wit. We are no stronger in every particular act that needs strength, than God supplies us with spiritual strength. We are no holier, than God by his Spirit shines on us, and raiseth our souls in particular actions. So that it is not only necessary, that we have grace at the first to make us Christians; but we must have a perpetual regiment of the Spirit, from whence we must have an influence to every particular act. Though we have grace, yet we cannot bring forth that grace to act without new grace. Simile. Even as trees, though they be fitted to bear fruit, as the Vine, etc. yet without the influence of the Heavens, they cannot put forth that fitness in fruit: so though we be fitted by the Spirit of God, yet we cannot put it forth to particular acts when occasion serves, without the influence of Heaven to promote and further that grace, and applying our spirits to every holy action by removing the impediments that would hinder it, adding new supply and strength to help grace. If the temptations be too strong, as sometimes they are, former grace will not serve without a new supply of strength. As he that may carry a lesser burden, cannot carry a greater without new strength: so in every temptation there is required more strength than the former; and in every new action there is required, not only a continuance of grace, but a fresh supply of stronger grace. And for want of this, Reason of the falls of God's children. the best of God's Saints have fallen foully. Though they have had grace in them, yet notwithstanding the Spirit hath left them to themselves in regard of new supply, because they have been conceited, they have not been poor enough in spirit. As Peter, he was conceited of his own strength, Though all men for●ake thee, yet I will not. This conceit moved God ●n mercy (as well as in justice,) to leave him to himself, that by his fall he might learn to stand another time, and not trust his own strength. The ●est of us all, I say, when there is any thing to be done, we had need of a fresh influence of grace, and a fresh light to shine upon us. It should force perpetual poverty of spirit, to see the want that is in ourselves, and the supply that is out of ourselves, and to make use of that by going out of ourselves, and making towards him, in whom is all our supply. In all our communion we have with God (which is the happiness of our estate) this frame and disposition of soul, to be poor in spirit, it is necessary in every act. Even in our very prayers for grace, We cannot pray for grace of ourselves we are so void of it, that we want ability to call for what we want. We must have that from the Spirit, not only grace, but that disposition of soul which carries us to God: a spirit fitting us to pray, that must be also given us, we know not what to call for. We of ourselves are so poor, that we not only want grace and ability to action, but we have not ability to ask: but God's spirit must dictate our prayers, and give us motions, and make us sensible of our wants, and must enable our faith to cherish those graces, and make us go out of ourselves even in our very prayers. What a state is this then! Had we not need to be poor in spirit all our life time, that have not so much as ability to go out of ourselves for supply from another, but that must come from Christ too? Augustin. As S. Augustin who was a great advancer of the grace of GOD, and an abaser of man, he had indeed S. Paul's spirit; saith he, we should boast and glory of nothing, because nothing is ours. We have need of this poverty of spirit in the whole tenure of our Christian life. Spiritual poverty, needful in actions of this life. Again, in the actions of this life, how pitifully do we miscarry; because we think we have wit and strength enough, and set upon things in our own wit and strength, we speed, ●nd have success answerable. Where the beginning is confidence, the end is shame, of any business, even of this life. What is the reason that oft times the great and weighty businesses of this life, have not answerable success? Many times it falsout so, as one said of general Counsels, they seldom were successful, because men come with confidence and wit for victory, rather than truth. Certainly there is less success in great matters, because men come with self confidence. Therefore it is a good sign that God means to bless great businesses, when he puts it into the hearts of those that are agents in them, to seek him in the affairs of this life. We must be poor in spirit, to see that the carriage and success comes from him. Well: Spiritual poverty in suffering. so it is i● suffering likewise; we cannot suffer the least cross of ourselves, but with murmuring and repining, without strength from him. When Moses came to the waters of strife, Moses spirit was discovered; he could not endure the harshness and rebellion of the people. A Christian comes sometimes to such opposition, that his spirit is moved, and he discovers much corruption. It is so with the best men, even Moses, a meek man, when he had such temptations and provocations, it moved him. We must labour to get a greater spirit than our own, to have the spirit of God to work this spiritual poverty in us. This poverty of spirit, as we call it, is, spirituale vacuum, spiritual emptiness. You know in Philosophy, there is nothing empty in the world, but it is filled either with air, or some kind of body: and to avoid the enemy of nature, emptiness, things will change their seat; heavy things will go upward, and things that are above, will com● below to avoid emptiness, that is contrary to ●●ture, there being a fullness of things with one body or other: so I say, spiritual poverty it is a● emptying of the soul, which of force always brings better things in. Wheresoever this emptying of the soul is; this making of ourselves poor, it is upon good ground by this course: it is always such a vacuum and emptiness of one thing, as brings in another better. The soul can never be altogether empty; when wind, and vain stuff is out, then comes better things in, which S. Paul calls the fullness of God; he prays, and wishes that they might be filled with the fullness of God: then comes fullness of knowledge and understanding, and fullness of affection, and fullness of contentment, and complacency in the will, and all the soul hath an answerable fullness to the proportion of the emptying itself of itself. In the next place, let us come to discover this disposition of poverty of spirit where it is. And then show some helps to it. Signs of poverty of spirit. First to discover where this blessed frame of soul is. Surely those that are thus poor in spirit, they are full of prayer. The poor man speaks supplications, as the Wiseman saith, 1 Prayer. that is his dialect. The poor man is much in prayer, he that is poor in spirit, is much in supplication: for prayers they are the Ambassadors of the poor soul to God, to supply it with the riches of his grace. Therefore where there is no prayer, there is no sense of poverty, but there is a Laodicean temper, as if they were rich enough. You have a company of men, they say they cannot pray privately, their spirits are barren. They intimate much pride of spirit: for if a man be sensible of his wants, you need not supply him with words. If a poor tenant come to a Landlord, and find he hath a hard bargain, let him alone for telling his tale; I warrant you he will lay open the state of his wife and children, and the ill year he hath had, he will be eloquent enough. Take any man that is sensible of his wants, and you shall not need to dictate words to him. There is no man that hath a humble and broken heart, (though he be never so illiterate) but he will have a large heart to God in this kind. Again, 2 Use of means. there is a care of using all means. Where poverty is, there will be a making out of ourselves unto places where GOD bestows any riches. They that are poor, and have no victuals at home, they will go to market, rather than they will starve: and those that find in themselves want of grace and comfort; surely they will go out of themselves, they will go to God's market, they will attend upon the means. He that is like to be arrested for debt, and hath nothing at home, it is time for him to seek abroad for supply: so when a man is poor spiritually, ready to be snared and catched in every thing, for want of spiritual grace, he will labour for strength in the use of all means. Therefore those that are of a Laodicean stamp, that think there is too much preaching, and too much hearing, and too much reading; and what need all this ado? Alas, they were never humbled, they were never sensible of their state by nature, nor are not yet in the state of grace: for the soul of a true Christian is always in the state of spiritual poverty, as that it relisheth spiritual means, and is not fed with husks. A soul that is spiritually poor, will d●scerne in the use of means, this is flourishing, this is for the ear, this is conceits; alas it comes for food for supply. A poor soul that finds the want of grace, and strength, and comfort, it judgeth of the means by what it finds; there will be a use of all means, and likewise some ability to taste where there is true poverty of spirit. 3 Thankfulness. Again, where this inward poverty of spirit is, it will make Gods children wondrous thankful, and thankful for a little grace. A poor man that is sensible of his poverty, will be more thankful for a penny, than another man for a pound that hath money of his own. A soul that sees the want of grace, and withal sees the excellency of grace is thankful to God that he will work any thing in such a poor defiled soul as he is; that he will work any good motions, any good affections, any degree of faith, that he will give him any assurance of salvation. Oh he thinks, what a good God is this! He breaks out with the Apostles, Peter and Paul, that had both been sinners themselves and found grace, oh they were much in thankfulness! Blessed be God the father of our Lord jesus Christ, etc. A thankful soul is a poor soul, and a poor soul is always a thankful soul. He that is poor he knows he hath little, and deserves little: therefore knowing that he deserves nothing, he is thankful for, and content with any thing: a humble man is always thankful, and that is the reason that GOD may have his glory from him, he is forced sometimes to humble and abase him, he should have no sacrifice from him else. A proud man, a conceited man, so dotes upon his own worth, he forgets the giver, he makes himself an idol to him: therefore such, they are usurpers of what they have, they enter upon GOD'S blessings, not considering from whom they have them, nor for what end they have them. They deny God his tribute of thankfulness, because they are proud: but a man that is poor in spirit, he enters upon all by title of gift, and receives all from God in the form of a poor man: therefore whatsoever he hath, he returns thanks for it again. An unthankful soul therefore is a proud soul: a thankful soul, is an humble abased soul always; and the more humble and empty the soul is, the more thankful it is for every degree of grace and comfort. Again, 4 Self-denial. a soul that is thus disposed, that is poor in spirit, it is willing to resign itself to Christ's government, with self-denial of any thing, it is able to do of itself: it is ready to say, Lord, I have neither wit of mine own to govern myself, nor any strength and ability of mine own, therefore I put myself upon thy government, I desire to follow thy light, and to go on in thy strength. There is always a resignation to Christ's government, and that in fear and trembling: for whom we resign ourselves unto, surely we will have a care not to displease them. A dependant life is always an awful life: for when a man hath resigned himself to the government of another, and knows he must depend upon him, he will have a care not to displease such an one: for he thinks; if I displease him, he will withdraw his maintenance, and countenance from me, and then what am I? so the soul that thinks it hath all from God, and from the spirit of Christ; it resigns itself to the spirit of Christ, and withal, it is wondrous fearful not to grieve and displease the Spirit: for he thinks with himself, my life is but a dependant life, my graces are but dependant: let God but withdraw the beams of his Spirit, and I sink; let him withdraw his comfort and his strength, what am I? nothing but darkness, and deadness, and confusion. Those therefore that give not themselves up to Christ's government, but are governed by rules of policy, by the example of others, and have base dependence upon others; they know not what spiritual poverty is: they see there is a sufficiency in themselves to rule and govern themselves, as if Christ's wisdom were not sufficient; they are not so disposed as the Apostle requires, they work not out their salvation with fear and trembling, because God gives the will and the deed. Fear of offending God. The meaning is this, we should work out our salvation with a holy fear and trembling, a jealous fear, a son-like fear, lest we displease God: why? he gives both the will and the deed; he gives both the will to do good, and when he hath done that, he gives the ability of the deed itself. We cannot do any thing: therefore we had need to walk in an awful condition, and not displease him in any thing, lest he withdraw the assistance of his Spirit, and leave us to ourselves, and then we shall fall to his dishonour, to the discredit of religion, to the wasting of our own comfort, and the advantage of Satan. This is the temper of a man that is poor in spirit, he gives himself up to Christ's government, and depends upon it, and thereupon he is wondrous fearful to displease him in any thing. There are a company that know not what belong to this, that hope to be saved by Christ, and yet they will grieve the Spirit; they will venture into any place, upon any sight, into any company: but if ever they had been acquainted with the government of Christ's Spirit, they would know what it was to grieve the Spirit, and the Spirit would grieve them too: it is a sign they have not the Spirit of God, because he doth not check them when they have done. Therefore your adventurous careless persons, that are indifferent for all things, for all companies and places, that do not watch over themselves, and over their words and carriages, they have not this poverty of spirit: for than they would know what it were to displease God in any thing, to walk and to speak loosely, because hereby they grieve the spirit, and would presently find, either want in grace or comfort. There is not one of many that are acquainted with the nature of this spiritual communion with Go●, and therefore they do not enjoy the happiness that those do, who are thus qualified, that are poor in spirit. 5 Tractable. Again, a man that is poor in spirit, is very tractable, as it is in Esay, A Child shall lead them. The Lamb and the Lion shall feed together, etc. and a Child shall lead them: that is, such an one, you shall lead him with any counsel (let the person be never so mean,) having smarted for his sins, and his own counsel and ways, a child shall lead him; that is, any man shall lead and move him to that which is good, he stands not upon terms. 6 Upbraids not others. And always he that is poor in spirit, he is no upbraider of other men's wants; he is more sensible of his own, then that he sees in other men: he is not prone to upbraid and object against them their wants and conditions, he is so taken up with the sense of his own. 7 Most humbled for spiritual wants. And lastly, he that is poor in spirit, is humbled in himself for spiritual wants: not so much for outward things, but because he hath not a large heart to God, because he finds impatience, because he finds not that heavenly mindedness, and strength, to go through the duties that God requires; that his flesh is so backward, these things abase him, and bring him on his knees, and not so much outward things, and answerably he looks for spiritual supply. When a man is humble and poor in spirit, he is not abased with any outward thing, that that he would have is mercy and grace. The Apostle when he would pray for all happiness to the Churches; he prays for grace, mercy, and peace; for as they are more sensible of their spiritual wants, so they are carried in their desires after that that may give them satisfaction that way. Let us labour to bring out souls to this blessed temper, Use. to be poor in spirit, To labour for spiritual poverty. the happy temper that our Saviour began his preaching withal: the first thing that he falls upon is, Blessed are the poor in spirit, for theirs is the kingdom of Heaven. But before I come to any directions for the getting this spiritual poverty, we must know and premise this caution, Caution. that we must not be so poor in spirit, as to deny the work of grace in our hearts. Not to deny the work of grace. It is one thing to be poor in spirit, and to see our wants, and it is another thing to be unthankful and unkind, to deny the work of grace, and so to gratify Satan: we must not give false witness against ourselves, and so deny the work of God's Spirit in us, it is not poverty, but darkness of spirit; we are not acquainted with that grace that God hath enriched us with. Therefore where the soul is in a right temper, there is a double eye, one to see the defects and the stains of those graces we have, to see what we are wanting in of what we should be, and to see how our graces are stained, and that there is a mingling of our corruptions with them. The viewing with the one eye, that we have any grace, that should make us cheerful, and thankful, and comfortably go on, considering that there are some beginnings that God will perfect: for he never reputes of his beginnings. And then a sight of the want, and of the stains of those graces, that we mingle our corruptions with them, that works again this poverty of spirit to go still out of ourselves, to desire grace, to purge and cleanse ourselves more and more. Therefore I beseech you let us remember that, that we do not unthankfully deny the work of grace, and think that to be poverty of spirit; as some do out of covetousness, because they have not that they would have, they think they have nothing at all; that is a spiritual covetousness. But let us be wise to discern what God hath wrought in our hearts what he hath done for, and in our souls. A holy man, you shall have him much in mourning and complaining, but it is of himself, not of God, as if God were wanting to him, you shall have a holy man in a perpetual kind of despair, but it is in himself, he hopes in God still. Remember this caution, that as we complain, so let us be sure it be of ourselves, always justify God in his mercy; and if we despair, let us despair of ourselves, that we can do nothing of ourselves; but be sure to maintain (all we can) the hope of God's rich mercy in Christ. How to come to spiritual poverty. Now having premised this caution. The way to come to spiritual poverty among many others, is: To come into God's presence. First, to bring ourselves into the presence of God, to the presence of greater lights than our own; men that think themselves some body when they are alone; yet when they consider, God sees them, whose eyes are a thousand times brighter than the sun; then they learn to abhor themselves in dust and ashes, as we see job did when God talked with him, when he saw God: and Abraham when he talked with God, he accounts himself dust and ashes. Let us bring ourselves into the presence of God, consider his holiness, his justice. And withal let us bring ourselves to greater lights than our own; that is, oft come into the company of those that have greater grace than ourselves. The Stars give no light when the Sun is up; the Stars are somebody in the night, but they are nothing in the day; and those that are conceited of their own excellencies, when they come into the presence, and company, and converse with those that are better than themselves, their spirits fall down, they are abased. It is a good course therefore not to love always to be best in the company (as it is some men's vanity, because they will be conceited of their own worth) but to present ourselves before God in his ordinances, and present ourselves in communion and fellowship with others that are greater and richer in grace then ourselves, and so we may see our own wants. This is one direction to get spiritual poverty. Again, that we may come to be poor in spirit, let us consider what we are, 2 Consider we are creatures. that we are creature's: the term whence creation begins is just nothing: it is so in the creatures in the world, God made all of nothing, and is it not so in the new creature much more? Therefore if I will be anything in myself as of myself, surely I must look to be no creature of Gods making: for grace is God's creature, therefore it must rise of nothing, there must be a sight of our own nothingness. A Christian hath all from Christ. Indeed a Christian in himself is nothing now in the state of grace: whatsoe●er he is for grace or glory, it is out of himself; he hath nothing in himself as of himself, all that he hath, he hath from Christ. He is poor in himself, but he hath riches enough in Christ, if he see his own poverty. He is a sinner in himself, but he hath righteousness enough in Christ, if he see his sins. Let us know that this is a qualification to interest us in the good that is in Christ: we renew our right in Christ no otherwise then we renew the sense of our own poverty and want. Would we see all in Christ, that we have riches, and wisdom, and happiness, and favour, and life, and all in him? With the same spiritual eye of the soul, let us see that we have nothing in ourselves: for I can no otherwise renew that right and interest I have in Christ, but by renewing this sight; we altogether shine in the beams of our Husband. The consideration of this will be a means to work our care, and endeavour towards it, that we are creatures, new creatures, and therefore we must rise of nothing in ourselves, and we must be maintained and supported by the new Adam, the second Adam, and have fresh grace from him continually: we move and live in him, as I said before. Again, that we may be poor in spirit, help ourselves, 3 Present to ourselves abasing considerations. with presenting to ourselves abasing, emptying considerations. What be they? Among the rest, reflect our minds back to what we were before God showed mercy upon us; 1 For the time past. how unprofitably we spent our days; what a deal of good we left undone that we might have done. 2 For the present For the present, consider the imperfections that hang upon us, whereby we even defile the best performances that come from us; let us have in the eye of our foul presented our special corruptions for the present. 3 For the time to come. For the time to come let us present to our souls what will become of us ere long, that for outward things, that nature is prone to be highly conceited of, they shall lie in the dust, these bodies of ours must lie low in the dust, all other things must be taken from us, and we from them, we know not how soon; let us oft think and consider of the vanity of all things, what will all things be ere long? They must all come to nothing, the fire will consume all that is glorious in the world, there will be no excellency but the excellency of Christ, and his church, and children, and think of the day of judgement, what will stand for currant then; think of the time of our dissolution, how we shall appear before Christ, what we have in us that will give us confidence at that day, and time, to look upon him with comfort, that those thoughts of the time to come, of death, and judgement, and eternity, may not be frighfull to us. The consideration of these things will make us to look about us, and make us indeed poor in spirit. Especially let us consider what our profession requires of us; What our profession requires. not by the law, let that go: but what in the covenant of grace we should be, & are not, it will shame the best of us. Alas, how much good might we have done, that we have not! How have we failed in bringing honour and credit to our profession? How barren have we been in good works? How unwatchful over our thoughts and speeches, whereby we have stained our religion, and our consciences, and grieved the Spirit of God. Let us consider how short we are of that we might have been, and this will bring inward shame and confusion of spirit, from whence this temper of poverty of spirit comes. Consider of these things and enlarge them in your own meditations. There is not a more fruitful spending of our thoughts (next to the consideration of Christ, and the riches we have in him) then to consider what we are in ourselves: that we may be in a perpetual disposition of soul, fit to receive the good that is to be had in Christ. Two graces always requisite Two graces are the main graces that must go along with us all the days of our lives: this grace to go out of ourselves, and another grace to go to another, that is better than ourselves, in whom lies our happiness. That we may go out of ourselves, and the creature, and all that is in the creature, poverty of spirit is necessary, to see that there is not that in ourselves, that will yield a foundation of comfort; and poverty of spirit sees that there is not that that we possess in the creature that will stand out. The creature, that is a particular good, for a particular case, to supply a particular want, and but for a time, it is fading and outward: but the comfort we must have, it must be spiritual and universal, to give contentment to the soul. The consideration of these things will force us to go out of ourselves, this poverty of spirit, that we have not enough to make us happy. The Heathen men by the use of discretion and knowledge, had so much to see, that there is nothing in the world to make man happy; the negative part they knew well enough: but there must be another grace to carry us to a positive happiness, where that lies, and that is the grace of trust that follows. I will leave in the midst of thee an afflicted and poor people, that shall be disposed and prepared by their outward poverty, to inward spiritual poverty, to go out of themselves to Christ, to trust in him. And they shall trust in the name of the Lord. This is the carriage of these poor and afflicted people. They shall trust in the name of the Lord. God hath no delight in afflicting his children, he joys and delights in the prosperity of his children; it is our sinful nature that forceth him to afflict us, that he may wean us from the world, because we are prone to surfeit upon things here below, All that God doth is that we may trust in him, which we would never do, unless he did afflict us and make us poor in spirit; but when we are afflicted and poor in spirit and have nothing at home, we will make out abroad, as people in necessity will do: supply must be had, either at home, or from without; and when the soul is beaten and driven out of itself (which requires much ado) than we are fit for this blessed act, here spoken of, to trust in the name of the Lord. And the one is an evidence of the other. How shall we know that we are sufficiently humbled, and made poor in spirit? when we trust in the name of the Lord. In the unfolding of these words, take these for grounds which I will but name. First, that naturally every man will have a trust in himself, or our of himself. Secondly, that God is the trust of the poor man; what he wants in himself, he hath in God: God is the Rock or the Castle to which he retires, he hath supply in him. The third is, that God is trusted as he is known. Observ. They shall trust in the name of the Lord. For God can be no otherwise trusted, God is trusted as known. than he hath made his will known. It is presumptuous boldness to challenge any thing of God that we have not a promise for; or to attribute that to him that he is not: God is therefore trusted as he hath made himself by some name known to us. He hath made himself known by his attributes, by his nature and essence, jehovah, and by his word, and the promises in his word: for his word is one of the best & sweetest names whereby he hath made himself known. The name of God is glorious in all the world, in the creation, and every creature hath a tongue, to show forth the power, and wisdom, and goodness of God: but what is this to us if we know not the will of God toward us? There is the name of God discovered, what he is in himself, something of his power and wisdom, etc. But what he is to us, gracious and merciful, and sweet, that we must gather out of the discovery of his own breast. He must come out of that light that none can attain unto, and discover himself as he hath done in his word: and by this name of God, his word, we come to make use of his other names. The next thing I will speak of, is the improovement of God when he is known, to trust in him, to pitch our trust and confidence upon him They shall trust in the name of the Lord. For there must be an application of the soul to God: Observ. we must lay our souls upon God; God must be trusted in. though he be a Rock, yet we must lay our souls upon him, and though he be a foundation, yet we must build upon him and his truth revealed. There is an adequate comfort in God and in the Scriptures, and superabundant too, to all our necessities whatsoever, it transcends them all, there is more in the spring than we want ourselves: yet notwithstanding there must be grace in the soul, to repair to God, there must be an hand, an empty beggar's hand (such as faith is) to reach that help that God yields; there must be a wing to fly to our Tower; the wing of the soul is this trust and faith; and when these two meet, faith or trust, and GOD, What a sweet meeting is there? For emptiness, and fullness, poverty, and riches, weakness and strength, ●o meet together, these will grasp sweetly: for the excellency, and all sufficiency of the one, and the necessity of the other meeting together, breeds a sweet correspondency. We must trust therefore in the Name of the LORD; that is the way to improve whatsoever is in God, for our good. Faith, Faith, the nature of it. the nature of it is, (after it hath applied itself to the grounds of comfort;) to draw virtue and strength from God. Of itself it is the most beggarly grace of all: Love is a rich grace, but yet notwithstanding in the covenant of grace, wherein grace and mercy must have the glory; God hath established such a grace to rule there as ascribes all out of itself, and is an empty grace of itself; to make use of the riches that is ou● of itself: therefore God hath made choice of this trusting instead of all other graces, as indeed leading to all other graces whatsoever. God brings us home by a contrary way to that we fell from him. How did we fall from God at the first, that was our Rock, our defence and trust? We fell from him by distrust, by having him in a jealousy, as if he aimed more at himself, then at our good; so the Devil persuaded our first parents: the next way therefore to come back again to God, it must be to have a good conceit of God, not to have him in jealousy; but to be convinced in our souls that he loves us, better than we can love ourselves (in spite of the Devil and all his temptations:) so to trust God is to rely upon him in life and death: therefore God hath appointed this grace, as he saith here. They shall trust in the name of the Lord. Now because we all pretend that we trust in the name of the Lord. We will first examine our trust: let us try our trust a little, that we may see whether it be true trust or no. And then upon that we will give some directions, how to come to this blessed condition, to trust in the name of the Lord. What means by trust here. For the first: I do not take trust here for the first faith, which is the grace of union to receive Christ: but for the exercise of faith afterwards in a Christians life; so we speak of it as a fruit rather that comes from faith. God, how conceived the object of trust. And we may know our trust in the name of the Lord, being now conceived as a gracious Father in Christ, clothed with the relation of a father: for so we must trust him, not God ●●solutely; for there is no comfort in an absolute God, distinct from his relations: but when we apprehend him in relation, as a sweet Father in Christ, in that name, than the nature of God is lovely to us, between whom and us there was an infinite distance before. Now Christ being Emanuel, God with us, hath brought God and us together intermes of league. Now our nature is lovely to God in Christ, because it is taken to the unity of his person, and God's nature is lovely to us, having made himself a father in Christ his beloved Son. Therefore when we speak of God, our thoughts must run upon God as thus conceived, as clothing himself with the sweet term of Father, our God in covenant, we must so apprehend him. Now one evidence of this trust in this our God, Evidence of trust in God. is a care to please him in all things. When we depend upon any men, 1 A care to please him. we have a care to please them. A tenant that fears to be thrust our, will strive to please his Landlord. We that hold all upon this tenure, upon faith and trust in God, we should fear to displease him. And there will be likewise an use of all means to serve God's providence and care of us, 2 Use of means. if we trust in him; or else it is a tempting and not a trusting. There are no men more careful of the use of means then those that are surest of a good issue and conclusion: for the one stirs up diligence in the other; assurance of the end, stirs up diligence in the means. For the soul of a believing Christian knows that God hath decreed both, both fall under the same decree; when God pur●●●ed to do s●ch a thing, he purposed to do it by such and such means. Trust therefore is with diligence in the use of all means that God hath ordained. He that trusts a Physicians skill, will be very careful to observe what was prescribed, and will omit nothing. It is but presumption, it is not trust where there is not a care in the use of means: as we see many pretend to trust in God, and sever the means from the end, they are regardless of the means of salvation. Again, those that trust in God, they are quiet when they have used the means. 3 It quiets the soul. Faith hath a quieting power, it hath a power to still the soul, and to take up the quarrels, and murmuring, and grudge that are there, and to set the soul down quiet: because it proposeth to the soul greater grounds of comfort, than the soul can see any cause of discomfort; the soul being reasonable, yields to the strength of the reason. Now when faith propounds grand comforts against all discouragements whatsoever, that overcomes them, that is greater in the way of comfort, than other things in the way of discouragement, the soul is quiet, it hopes comfort will be had, the soul is silent and at rest. We see in Psal. 43. Psal. 43. when there was a mutiny in David's soul, by reason of the perplexed state he was in; he falls a chiding downright with his soul, Why art thou disquieted, O my soul! and why art thou troubled? But how doth he take up the contention? Trust in God, he is thy God. So that wheresoever there is faith, there is a quiet soul first or last: there will be stirring at the first, the waters of the soul will not be quiet presently. As in a pair of balance, there will be a little stirring when the weight is pu● in ●ill there will be poise: so in the soul there will be some stirring and moving, it comes not to a quiet consistence, till there be some victory of faith with some conflict, till at length it rest, How faith quiets the Soul. and stay the soul: for this power faith hath to quiet the soul, because it bottoms the soul so strongly (there is reason for it) it sets the soul upon God: and upon his promises. Therefore he that trusts in God is as mount Zion, you may stir him sometime, and move him, but you cannot remove him; the soul is quiet, because it is pitched upon a quiet object. Therefore, where there is cherishing of disturbance in the soul, and cherishing of doubts, there is no faith, or very little faith: because it is the property of faith to silence the soul, and to make quiet where it comes. This is one evidence and sign of true faith. And this is discerned especially in times of great trouble, for then the soul of the righteous is not disquieted, as you have it in Psal. 112. Psal. 112. His heart is fixed, therefore he is not afraid of ill tidings. And therefore this evidence to the ●est, that faith as it hath a quieting power, so it hath a power to free the soul from all base fears, Faith keeps outbase fears from the tyranny of base fear. There will some fear● arise, we carry flesh about us, and flesh will always be full of objections, and trouble our peace: but notwithstanding it will free the soul, (this trusting in God) from the tyranny, and dominion of base fears. If any news or tidings be of any great hard matter; I beseech you who hath his soul best composed at that time? A sound Christian that hath made his peace with God, that hath hi● trust in God, that knows what it is to make us● of God, to repair to him. But for another man 〈◊〉 the time of extremity and trouble: he run●●●●●ther and thither, he hath not a tower to go unto; he hath no place of refuge to repair to. Therefore he is worse than the poor silly creatures: there is not a creature but hath a retiring place. The poor Coneys have the Rocks to go unto, and the Birds have their Nests, and every creature when night or danger approacheth, they have their hiding places: only a wicked careless man that hath not acquainted himself with God, when troubles come, he hath no hiding, nor no abiding place, but lies open to the storm of God's displeasure; therefore he is surprised with fears and cares, and pulled in pieces with distractions: he is as a Meteor that hangs in the clouds, he cannot tell which way to fall. But a Christian is not such a Meteor, he falls square which way soever he falls, cast him which way you will: for his soul is fixed, he hath laid his soul upon his God. We see the difference in this between Saul and David; when David was in trouble he trusted in the Lord his God, when he was ready to be stoned, what doth Saul when he was in trouble? he goes to the Witch, and from thence to the swords point. Again, where there is this excellent grace of trusting in God, 5 A relying on God without means. and the soul is calmed by the Spirit of God, to rely upon God in covenant as a Father in christ: it will rely upon God without means, and when all things seem contrary. So the Spirit of God will difference a Christian from a natural man, that will go so far as his brain can reach; if he can see how things can be compassed he will trust God, as if God had not a larger, comprehension than he. Where he sees no way or means to contrive a deliverance, nor no means to satisfy his desire, there the soul of a natural man sinks and falls down: a politician will go as far as reason can carry him. But a Christian when he sees no means, he knows God can make means: now when all things are opposite, if he hath a word of God, he will trust God, even against the present state and face of things, as job saith, Though he kill me, yet will I trust in him. Therefore in the sense of sin, because there is a promise to sinners, that if they confess their sins God will pardon them; he will believe the forgiveness of sins, though he feel the guilt of sin. And in misery he will believe an evasion, and escape, and that God will support him in it, because God hath so promised. And in darkness, when he sees no light, as it is Esay. 50.10. Esay. 50.10. in such a state he will trust in God. As a child in the dark clasps about his farther; so a child of God in darkness when he sees no light, he will clasp about his God, and break thorough the clouds that are between God and his soul: as indeed faith hath a piercing eye, it pulls off the vizard of God's face; though he seem angry, yet he will believe he is in covenant, and he is a Father. Therefore though God show himself in his dealing as offended: yet he argues, God may be offended with me, but he cannot hate me, there is hope. Faith where it is in any strength, it will believe in contraries. In death, when a man is turned to rottenness and dust, faith apprehends life, and resurrection, and glory to come: it will trust in God's means, or no means, if it hath a promise. 6 To trust God for all things. Again, he that trusts in God truly, will trust him for all things, and at all times. For all things: for faith never chooseth and singleth out its object to believe this, and not that: for all comes from the same God: therefore he that trusts God for one thing, will trust him for all things. If I will trust a man for many pounds, surely I will trust him for a shilling. He that pretends he will trust God, God will save me, God is merciful; and yet notwithstanding will not trust him for common things: it is an abusive delusion, and flattering of his own soul in vain: there is no such trust in him, because he that trusts God for the main, will trust him for the less. Therefore true trust is for all things: he that trusts God for forgiveness of sins, which is the main, and hath wrestled with God for the forgiveness of sins and found peace with God there, he will easily wrestle in other base and less temptations. As God saith to jacob, Thou art Israel, thou hast prevailed with God, and shalt prevail over men: so a true Christian, that in the grand point of forgiveness of sins (when his conscience is surprised with the fear of God's wrath) hath gotten assurance of the pardon of his sins, when he is to set upon other lesser temptations, he overcomes them easily. Therefore a Christian will trust God (as for forgiveness of sins, 1 With good name. and life everlasting, so) with his good name. Oh, will some say, you will be reported of thus & thus; he cares not, he knows the cause is just, he will trust his good name with God, Who will bring a man's righteousness forth clear as the noon day, as David speaks. He that will not trust God with his good name, is of a base spirit; and fear of disgrace keeps many men from many just actions. He that truly trusts God, will trust him with the righting of his cause; 2 To right his cause. he will not pull God's office out of his hands, he will not revenge himself, but he will trust God, God certainly will right me first or last, he will only use the legal means, and that quietly. But a man that is not acquainted with the Spirit of God, is presently moved with revenge, and hath not learned to overcome himself in this conflict. A man hath gone indeed very far in religion, that can conquer himself in this conflict, that can trust his cause with God when he is wronged and overcome by might, etc. So our Saviour Christ committed his cause to him that was able to judge righteously. Every true Christian hath the Spirit of Christ; he when he was reviled, retorted not again: but committed the cause to him that was able to judge righteously. Shall I be able to commit my soul to God in the hour of death; and shall I not in case of revenge be able to commit my case to God, when I have done that that peaceably I may do? I may suspect that I am but yet an hypocrite, I have not true trust in God. 3 With posterity Again, he that hath learned truly to trust God for the grand main matters, he will trust him likewise with his posterity, with his children, without using indirect means to make them rich, as if they could not be blessed unless they have such a portion put into their hand when we die, Psal 24. as 〈◊〉 God had not stock enough for them, for the Earth is th● Lords and the fullness thereof. And he is the God of the faithful and of their seed. Is he so? Then let us labour to leave our children in covenant, leave them in a gracious frame and state of soul, that they may be God's children, and then we leave them rich: for we leave them God alsufficient to be their portion. Therefore those that pretend, I do this but for my posterity and children, when they are unjust and unconscionable in their getting: they make this defence for their unbelief: if they had true faith, as they trust God with their souls (as they pretend at least) so they would with their children and posterity. 4 With good Works. Again; he that trusts God truly, will trust God with his gifts, with the distribution of his alms, with parting with that he hath for the present, when he sees it like seed cast upon the water. When seed is cast upon the water, we are like never to see ti again. Oh but saith the Wise man, Cast thy bread upon the water, and thou shall see it after a certain time: He that hath learned to trust God, will believe this; though he cast away his bounty, yet he hath cast it upon God, and Christ, that will return it again, he knows he doth but lend to the Lord. Therefore those that think their bounty, and alms, and good deeds, to be lost, because they see not a present return, a present crop of that seed, they have not a Spirit of trust in God: for he that hath, will endeavour to be rich in good works: nay, he will account it a special favour, a greater favour, to have a heart to do good, then to have means. A reprobate may have means abundance to do good, but only a child of God hath a heart to do good; and when he hath gotten a large and gracious heart to do good, it please●h him; then he sees he hath an evidence that he is the child of God, he knows he shall not lose a cup of cold water, not the least thing that he doth in the name of Christ▪ The apprehension of this should make us more fruitful, and abound in the work of the Lord. It is for want of trust, and faith, that we are so barren as we are in good works. 5 With direction of our ways. Again, he that will trust God with the greatest matters, will trust God with his ways for direction: he will not trust his own wit and wisdom, but God, God shall be wise for him, ●e will f●llow God's directions, and whatsoever ●s contrary to God's direction he will not do; he will acknowledge God in all his ways, Prov. 3.5. Pro. 3.5. Acknowledge God in all thy ways, acknowledge him to be thy guide, thy defender, thy light, to direct thee; acknowledge him to be able, and willing to give thee success, acknowledge God in all thy ways and consultations; and when we have especially any great matters in hand, Oh, I beseech you let us learn to acknowledge God. What is it to acknowledge him? To go to him for direction and protection in doing our duty, that we seek to him for strength and for success, this is to acknowledge God in our ways. What makes men so unfortunate and successelesse in their consultations? Because they are so faithless, they do not acknowledge God in their ways, but trust too much to seeming things, and appearance of things, they are carried too much with that. Though things seem to go never so well, yet let nothing make us give over to acknowledge God: nay, when things are never so ill, let us acknowledge God, for God can set all straight and at rights again. Alas, what a small matter is it for him, that rules Heaven and Earth, and turns this great wheel of all things, to turn the lesser wheels, to order lesser businesses, and bring them to a happy issue and conclusion? It is but a little matter with his command, seeing he rules all things; it is but trusting in him, and praying to him, and then using the means with dependence upon him. Let us therefore acknowledge God this way by committing our ways and affairs to him. We need knowledge, and strength, and a comfortable issue, for all that is necessay in our affairs; let us acknowledge God, and fetch all these from him. Well, 6 With our souls at the hour of death. the last thing that we have any use of trusting God withal is, when we are dying, to trust our souls, to commit them to God, and yield them up to him, our depositum, to lay it with him. He that hath enured himself to trust God all his life, and to live by faith, he will be able at length with some comfort to dye by faith. He that hath trusted God all his life, with all things that God hath trusted him; he can easily trust God with his soul; and he that hath not enured himself to trust God in this life, undoubtedly he will never trust God with his soul when he dies, it is but a forced trust. Thus you see in all the passages of our lives we must learn to trust God, and to make use of God; for God is so abundant, that he is never drawn dry; he joys when he is made use of, it is an honour to him. Let us try ourselves, by that I have said, whether we truly trust God or no; let us not deceive our own souls, but labour to trust God for all things. Let it be our daily practice in the use of means, look to the course that he prescribes us, and then look up to him for strength, and blessing, and success. This aught to be the life of a Christian; Oculus ad Coelum, as they say of the Governor of a Ship, he hath his h●nd to the Stern, and his eye to the Polestar, to be directed by that: so the life of a Christian, he must have his hand to the stern, he must be doing that that God prescribes him: and he must have his eye to the Star to be guided in his course by God's direction: he that doth not this, knows not what it is to trust in God. How to come to trust in God How shall we bring our souls to this so necessary a duty? Indeed it is a very hard matter: we know what it is to live by our wits, by our wealth, by our lands: but what it is to live by faith in depending upon God, few souls are acquainted with that. To learn to know God. Therefore in the first place, learn to know God, you see here we must trust in his name. We know men by their names, God and his name are all one, his name is himself, and himself is his name. Therefore let us learn to know God as he hath discovered himself: know him in his works, but especially in his word, In his word. know him by that work is he hath discovered himself in his word. Let us know his promises, and have them in store for all assays whatsoever; promises f●r grace, and for direction in this world. God will not fail us nor forsake us, he will be in all extremities with us, In the fire and in the water; and the promises of issue, All things shall work for good to them that love God; and the promise of his Spirit, He will give his holy Spirit to them that ask him: Besides particular promises a world of them in Scripture, let us know God in these promises, they are our inheritance, our portion. And if we should go to God, and not be acquainted with these he will ask us upon what ground? How shall we be able to go to God? But when we have his promise, we may say boldly with the Psalmist, Lord remember thy promise wherein thou hast caused thy servant to trust. We may put God in remembrance, not that he forgets; but he will have us mindful of what he promiseth and put him in mind. A●d it is an evidence to our souls that he will grant any thing, when we have faith to put him in mind of his promise, Lord remember thy promise wherein thou hast caused thy servant to trust. Lord, thou canst not deny thy word, and thy truth, and thyself, and they promise, and thy name by which thou hast made thyself known. Thus we should know God in his word, as it is Psal. 9 Psal 9 They that know thy name will trust in thee oh Lord. We never trust a man till we know him; and those that are not good, we say they are better known then trusted: but the more we know God, the more we shall trust him. And know him in his special Attributes that the word sets him out in, In his attributes. besides the promises, that we may know that he is able to make good all these promises, and then we shall trust him. What are those Attributes? He hath made himself known to be All-sufficient, what a world of comfort is in that? He saith to Abraham, I am God All-sufficient, walk before me and be perfect; take thou no thought for any other thing, I am God All-sufficient. There is in him whatsoever may be for an object of trust; he is All-sufficient, he hath power, our trust is in the name of the Lord, that made Heaven and Earth. There is a consideration to strengthen faith, there is power enough, we believe in a God that made Heaven and Earth: and there is will to help us, he is our God: and there is skill to help us, as S. Peter saith, he knows how to deliver, it is his practice, he hath used it from the beginning of the Church, and will to the end: he knows how to deliver them, to protect and stand by them, he hath power, and will, and skill to do it. And then again he is every whe●e, he is such a Castle, and Tower, and defence; we have him near us in all times, Psal. 46. he is a present help in trouble, as it is Psal. 46. what an object of trust is here, if we had bu● faith to make use of it? Let us therefore know God in his word, in his Attributes, and this will be a means to strengthen trust, as it is Psal. 36. Psal. 36. How sweet is thy goodness? therefore shall the sons of men trust under the shadow of thy wings. Why come we under the shadow of God's wing? Because his goodness is sweet, he is a fit object for trust. The things of this world, the more we know them, the less we trust them, for they are but vain: but there is such infiniteness in God, that the more we know him, the more we shall trust him; therefore let us grow in the knowledge of God's word and truth. Experimental knowledge. And add experimental knowledge, it helps trust marvellously; the experience of others, and our own experience: when we see God hath helped his Church in all times, especially when they have sought him by fasting and prayer, Our Fathers trusted in thee, Psal. 22.4, 5 and were not confounded, Psalm 22. Therefore if we trust in thee, we shall not be confounded. So for our own experience. Thou hast been my God from my mother's womb, Psal 71. I have depended upon thee from my mother's breast; forsake me not in mine old years, in my grey hairs, when my strength faileth me. Thus we may gather upon God from former experience, that God will not now forsake us; because we have had experience of his kindness in former times: he hat● been my God from my childhood, therefore h● will be now. This is a good argument: because God is as he was, he is the same, he is never drawn dry, Where he loves, he loves to the end. Where he begins, he will end: therefore this should strengthen our faith, to gather experience from forme● things. Thus David allegeth the Lion and the Bear, and so S. Paul, he hath delivered me, therefore he will deliver me. It is ordinary with the Saints of God. Again, if we would trust in God, labour every day to be acquainted with God in daily prayer, 2 To be acquainted with God. in hearing, and reading, and meditation. We trust friends with whom we are much acquainted: and those that are not acquainted with God, in that communion that belongs to Christians, that do not often talk with God by prayer, and meditation when they go to God in extremity, what will God say to them? Upon what acquaintance? You are strangers to me, and I will be a stranger to you; and Wisdom itself will laugh at their dectruct●on, Pro, 1. Pro. 1. when they will force acquaintance upon God when they have use of him, and never care for him in the time of peace. Therefore if we would trust God, and go to God boldly; as who is there here now that will not have need of him? We have need of him continually: but sometimes more than others; therefore I say, let us be acquainted with him, that we may after trust him. Those that have not the care to be acquainted with God, either they have not the heart to go to God, or if they have, they have but a cold answer: but indeed for the most part, they have no heart to go to God: for their hearts mis●give them, and tell them, they have been careless of God, they have neglected God, therefore God will not regard them, Go ●o the gods ye have trusted, as it is, judges 10. judges 10. Answerable to our care (beloved) in the time of peace, will our comfort be when we are in trouble. Therefore I beseech you let us remember this as one means to strengthen our trust, our daily acquaintance with God: and acquaint ourselves so with him, as to keep him our friend, not to offend him: for if we offend him, we shall not trust him. A galled conscience is afraid of God, as a sore eye is of light. A comfortable conscience is from a conscience to please God. 2 Cor. 1. Heb. 13. This is our boldness and confidence, saith Paul, that we have laboured to keep a good conscience, that we may have him our friend. 3 To exercise trust upon all occasions. Again, let us labour to exercise our trust upon all occasions: for things that are exercised are the brighter and the stronger. Let us enure ourselves to trust in God for all things, and to trust him with all things, with our bodies, with our souls, with our estates, with our children, with our ways, with our good name, Psal. 62. with our credit and reputation, with all, as I said before in the signs of trust. Faith it grows in the exercise, as we see Psal. 62. A Psalm expressing David's trust in God, and the conflict with his soul in trusting, he begins, yet my soul waits upon the Lord; etc. And in verse 2. I shall not be greatly moved, (saith he;) but when he had gone on, and exercised his faith still, than he saith in verse 6. Verse 6. He is my Rock, and my Saviour, and defence, I shall not be moved. He that at the beginning saith, I shall not greatly be moved, afterward working upon his heart and soul, and exercising his faith, saith, I shall not be moved, he is my Rock, my Saviour, and defence. Faith, it is the Engine by which we do all, by which we prevail with God, and overcome the world, and all the snares on the right hand, and on the left, it is that whereby we do all: therefore we had need to keep it in exercise, and enure it, that we may have it to manage and use upon all occasions. It is not enough ●o have faith in us, but we must live by it, it must not only live in us, but we must live by it: this is another way to strengthen this faith, and assurance, and trusting in God. The next is to practise that I spoke of in the forenoon, 4 To be poo●e in spirit. to grow poor in spirit, for they shall trust in the name of the Lord. Let us labour more and more to see our own wants. A Christian should have a double eye, one to look to himself, and his own wants, to be abased, another eye to God's promise, to God's nature, to trust in God; and thus we should pass our days: the more we can empty ourselves, the more we shall be filled with God. We see here in the Text the way to trust in God, to be poor in spirit. The reason is in nature: whosoever is not poor in himself, and sees a necessity, he will never go out of himself, for he hath some other supply. Therefore if we would learn to trust in God, we must learn to empty ourselves of all selfe-confidence, by observing our weakness and wants, by taking notice, not so much of our graces, as of our w●nts. When Moses came from the Mount, his face shone; he knew not of it, all the world about him knew it beside himself; but he observed it not, saith the Scripture: Lo when a Christian considers not (specially in temptations to pride) what he hath, but what he wants, how little good he hath done, how many evil thoughts and actions have passed from him, how short he is in fruitfulness and thankfulness to God; this is the way to trust in GOD: for than we will keep close to GOD, when we do see our own weakness. 5 Get sanctification. And let us labour to have a spirit of sanctification, to have our souls more and more renewed to trust in God, or else all other courses are nothing: for when it comes to particulars, if the soul be not sanctified, there is no correspondency and harmony between it and God. How can an unsanctified soul close with a holy God? Therefore we must labour to be good, and to do good, as the Apostle Peter saith, To commit our souls to God in doing good. Let us labour to be good, to get grace, and then there will be a harmony, a connaturalness between a holy God, and a holy soul, and then we shall trust, and rely upon him easily. Where there is not grace in the heart subduing corruptions, when it comes to particulars, whether to trust in God, or man; then the soul will rebel and scorn (as it were) trusting in God: i● will go to wits, to friends, to favours, and other helps. Let a man be never such a scholar, of never so great parts, when he comes to any shift, if he have not grace in him, he will disd●ine out of pride of spirit (as every man naturally is deeply proud) to rely upon conscience, and upon the truth and promises of the word, and upon such terms; these be weak things; no, he will stir●e Hell rather, and Earth, and all means; he accounts it greatness that he can do so. It is only the holy man that will ●leave fast to God, and to his truth and word; for he relisheth it: the Spirit that penned the Scriptures, and the promises, it rules in his heart, and therefore he relisheth them: Oh these promises are sweet! And as he can trust the promises, so he can trust God, because (as I said before) he is acquainted with him. Where there is not a gracious heart, there will never be a believing trusting heart. There is in God infiniteness of ways of supply, 6 Prudence. let us labour therefore for a prudent heart, to learn the skill of fetching out of God for all necessities. As our want is, so let us fetch supply from some Attribute of God, and some promise answerable. This is the wisdom of the Saints of God are we in extremity? then with jehoshaphat say, We know not Lord what to do, but our eyes are toward thee. Are we perplexed, that we want wisdom? Then go to God who is infinitely wise: consider him so, for he is fit for the soul, nay, he exceeds all the maladies and w●●ts of the soul: there is not only abundance in God but redundance and overflowing abundance: therefore there wants but skill to make use of what is in him for our turn. Are we wronged? go to God that judgeth righteously, consider him in that relation, as a God to whom vengeance belongeth. Are we overpowered? Go to God that made Heaven and Earth, to the Almighty God. Are we troubled with the sense of sin? Go to God that is the father of all mercy, and God of all comfort. Are we cast down and no man regards us? Go to God that styles himself the comforter of the abject. This is the skill that faith learns, not only in gross, to think of God, but to think of God answerable to all occasions; as indeed there is somewhat in God to satisfy the soul in all extremities whatsoever. I beseech you let us learn to do thus. What a happy condition is he in, that hath learned to enure his soul to trust in God, for the removal of all ill, and for the obtaining of all good, he is sure of all. For God is a Sun and a Shield, a Sun for all that is good, and a Shield to defend us from all ill: he is so to all that trust in him, he is a buckler, and an exceeding great reward, he is a Buckler to award and shield ill from us, and an exceeding great reward for all that is good: therefore in how happy a condition is the soul that is acquainted with this blessed exercise of trusting and believing in God? It is a state wherein we shall be kept from all ill. I mean from the ill of ills, not from the ill of sense, but from the ill of ills, and from the poison of all ill. Whatsoever ill we endure, there shall be comfort mixed with it, and it is better to have it, than the comfort: what a comfort is this? they that trust in the Lord, shall want nothing that is good. He that trusts in the Lord, is as a Tree planted by the River side, jer. 17. jer. 17. He shall always have his leaf flourishing, and bear fruit, because he is at the Wellhead. He that hath the Spring can never want water; and he that is in the Sun can never want light; he that is at the great feast, can never want provision; he that hath learned to trust in God, and can improve what is in him, what can he want? Oh it is the scarceness of o●r faith that we want comfort, as our faith is, so is our comfort, and if we could bring a thousand times larger faith to grasp the promises, we should carry away larger comfort and strength. FINIS. Imprimatur. Tho: Weeks. january. 12. 1637. THE TABLE. A Abasement. Greatness of Christ's abasement, part. 1. pag. 57 His Godhead appeared in it, 1, 73 203 Abasement sanctified, whence, 2, 101 Considerations to abase us, 2, 130 Adam. Adam's sin what, 1, 154 Redemption exceeds our estate in Adam, 1, 223 Adoption. Adoption by Christ, 2, 20 Affections. Affections why planted in man, 1, 49 See mystery, and Gospel. Affliction, afflicted. Afflictions conform us to Christ, 1, 82▪ 2, 95 Christ works in the afflictions of his Church, 1, 83 How Christ rules in afflictions, 1, 183 Church afflicted why, 1, 186 God appears in the night of afflictions, 1, 205 To whom afflictions are sanctified, 1, 276 See Angels. All. In necessity we must give to all, 2, 74 Angels. Angels, not to envy them, 1, 76 Angels knew the incarnation of Christ before hand, 1, 95 The office of Angels, Ibid. Angel's attendance, whence it is, 1, 101 Why Angels appear not now, 1, 102 Comfort in afflictions from their attendance, 1, 103 Communion with Angels, 1, 104 Conflict between good and evil Angels, Ibid. Not to grieve the Angels, 1, 105 Wherein we are advanced above Angels, 1, 106 Good motions stirred in us by Angels, 1, 108 Why God useth the ministry of Angels, 1, 107, 208 Angels our enemies when, 1, 109 Angels description, 1, 111 Angels office double, 1, 112 Guard of Angels comfortable, 1, 207 Christ's poverty not for Angels, 2, 17 See Host, & Church. Application. Means of Popish application ridiculous, 1, 141 Application necessary, 1, 268 See Faith, & Preaching. Apostasy. Apostasy, the ground of it, 2, 112 Apostle. Apostles, their privilege, 1, 125 Ascension. Circumstances of Christ's ascension, 1, 168 Ascension of Christ a mystery, 1, 170 Assurance. Assurance no enemy to good works, 2, 58 Attributes. Attributes of God in Christ, 1, 221 B Beggar. CHrist was no beggar, when he was on earth, 1, 15 Beginning. Christ a Mediator from the beginning, 2, 8 Believed. Christ believed on how, 1, 145 Encouragements to believe, from Christ, 1, 154 Blessings. Blessing's how to be valued, 2, 50 We defile ourselves in blessings, 2, 101 Body. The same body that suffers shall be glorified, 1, 187 Boldness. Boldness to God, the ground of it, 1, 64 Boldness of spirit an evidence of peace, 1, 264 C Care. GOd hath a care of his, 2, 88 Instances of God's care, 2, 89 Catholic. What to be accounted catholic, 1, 47 Cheerful. We must do good to others cheerfully. 2, 70 Cherubin. Cherubins, what they signify, 1, 99 Christ. Christ the scope of the Scriptures, 1, 50 Christ when conceived in the heart, 1, 69 Motives to get into Christ, 1, 109 No intercourse with God without Christ, 1, 259 Gods love only in Christ, 1, 286 And why, 286 Misery of men out of Christ, Ibid. How to be thankful to Christ, 2, 31 A Christian hath all from Christ, 2, 129 See Mystery, Mercy-seat, Preaching, Faith, Peace. Christian. True Christian who, 1, 6 Church. Angels attend on the Church, 1, 211 Greatest sins committed in the Church, 1, 231 Church of God will be after us, 2, 85 Civil. Civil men who, 1, 91 Comfort. To comfort others, an Angelical work, 1, 210 Gods love in Christ ground of comfort, 1, 287 See Time. Conformity. Conformity to Christ, wherein, 1, 179 Conscience. Comfort when conscience is awaked, 1, 60 What to do in trouble of conscience, 1, 61 Constant. Good works must be done constantly, 2, 73 Contraries. A Christians estate in contraries, 2, 30 Controversy. Godliness a mystery without controversy, 1, 42 Covenant. Covenant renewed to maintain peace, 1, 269 Covenant of grace, 1, 283 Courage. Ground of courage in Christ's cause, 1, 188 Crosse. See humble. D Death. Confidence's in death, 1, 277 Comfort after death, 1, 278 Comfort before death, 2, 72 Comfort in death, 2, 77 Trouble in death whence, Ibid. To trust God with our souls in death, 2, 147 Debt. Our debts discharged by Christ, 2, 18 Delight. Delight in God, how wrought, 1, 289 Despair. Comfort against despair, 1, 58, 145, 2, 54 Difference. Difference of people, 2, 83 Diligence. Diligence to know Christ's grace, 2, 56 Discretion. Discretion in almes-giving, 2, 74 Disgrace. Comfort in disgrace, 1, 80 Doubting. Doubting, the cause of it, 2, 57 Earth. HOw to glorify God on earth, 1, 216 Why the Angels wish peace on earth, 1, 261 Enemy. God's enemies must be ours, 1, 264 Envy. Nature of Angels without envy, 1, 213 See Angels. Esteem. From what ground to esteem ourselves, 2, 37 Evil. Freedom from evil by Christ, 2, 25 Example. Example forcible, 2, 5 Example of Christ should move us, 2, 62 How to profit by Christ's example, 2, 63 Motives to follow Christ's example, 2, 66 Excellency. Excellency of people what, 1, 136 Experience. Experience of our miseries in Christ, 1, 53 F Faith. REason must stoop to faith, 1, 22 Faith marries the soul to Christ, 1, 138 Faith the grace of application, 1, 140 Christ the object of faith, 1, 142 What conceit to have of faith, 1, 151 Faith put for all graces, 1, 153 Trials of faith, 1, 155 Faith to be cherished, 1, 161 Faith in those that do good in their life time, 2, 72 Faith, the nature of it, 2, 135 See Nature. Fall. Falls of God's children why suffered, 1, 230.2, 117 Favour. How to know we are in God's favour, 2, 53 Fear. Faith keeps out base fear, 2, 139 Few. God's children few, 2, 86 Flesh. What meant by Christ manifest in the flesh, 1, 52 Free. All good by Christ free, 1, 283 Fruitful. Fruitfulness, whence it is, 2, 112 See Love, and Grace. G Gentiles. GEntiles, what they were, 1, 128 Why they were not called before, 1, 129 Calling of them a mystery, 1, 130 Why they were not called till Christ came, 1, 131 Glory. Glory what, 1, 165, 217 Whence we have glory, 1, 175 Glory of Christ suspended, why, 1, 185 Angels wished glory in heaven, why, 1, 215 Glory of God our chief aim, 1, 218 Glory of God wherein showed most, 1, 219 Glory of God to Moses, wherein, 1, 224 How to know we glorify God, 1, 232 Hindrances of God's glory, 1, 238 How to glorify God, 1, 243 Riches of glory by Christ, 2, 21 First fruits of glory, 2, 22 See Peace. God. God, how a Spirit, 1, 71 Christ, God before he was man, 2, 7 Our Mediator must be God, why, 2, 9 Afflictions bring us to God, 2, 100 Godliness. Godliness what, 1, 4 Godliness. what breeds it, 1, 5 From what reasons we must be godly, Ibid. Good. Christ to be imitated in doing good. 2, 70 Bounty must be especially to the good, 2, 74 goodwill. goodwill of God the ground of all good, 1, 282 Gospel. What our affections and carriage must be to the Gospel, 1, 48 The manner of publishing the Gospel, 1, 119 Double spring of the Gospel, 1, 131 What use to make of the Gospel, 1, 131 Sins against the Gospel, 1 134 High esteem of the Gospel a sign of peace, 1▪ 266 Gospel, why it converts, 2, 64 Grace. Grace the ground of peace, 1, 280 Christians why poor in grace, 2, 40 Excellency of grace, 2, 41 All our riches from Christ's grace, 2, 43, 47 Grace what, 2, 44 Christ the meritorious cause of grace, 2, 47 Four descents of grace, 2, 48 We are justified by grace, 2, 49 Grace twofold, Ibid. Grace of Christ fruitful, 2, 52 We cannot pray for grace of ourselves, 2, 118 Works of grace not to be denied, 2, 127 Two graces always requisite, 2, 132 See Mystery, and Diligent. Great. What makes times and persons great, 1, 36 Christ at the lowest did the greatest works, 1, 75 H Hate. MEn by nature hate God, 1, 263 Hatred of sin a sign of peace with God, 1, 265 Heaven. See Earth. Hidden. Riches of a Christian hidden, 2, 26 Holiness. Holiness enforced from Christ's ascension, 1, 190 Host. Angels called an host, why, 1, 205 Humble. Humility. Humility to understand God's mysteries, 1, 28 Humility to improve Christ's riches, 2, 41 Crosses should humble us, 1, 102 I Ignorance. IGnorance hinders God's glory, 1, 238 Imputation. Imputation of Christ's righteousness a part of our riches, 2, 19 Incarnate. Second person incarnate, why, 1, 51 Incarnation of Christ the ground of other benefits, 1, 218 See wonder. Independent. Love of God independent, 1▪ 282 Infirmities. What infirmities Christ took, 1, 52 Comfort in daily infirmities whence, 1, 177 Infidelity. Sign of infidelity, 1, 195 Inwardly. We must do good to others inwardly, 2, 71 joy.. joy, how to be employed, 1, 212 justify, justified. justified what, 1, 71 Christ justified in spirit how, 1, 75 To whom Christ is justified, 1, 77 Why Christ justified himself, 1, 78 justification double, 1, 85 How we justify Christ, Ibid. How we justify our profession, 1, 88 To justify God in our abasement, 2, 97 Spiritual poverty in justification, 2, 113 judgement. God's children suffer sometimes in common judgements, 2, 90 K Knowledge, Known. WHat knowledge condemns, 1, 49 Grace may be known, 2, 55 What knowledge this, 2, 56 God trusted as he is known, 2, 134, 148 Knowledge experimental, 2, 150 L Ladder. ●Acobs Ladder what it signified, 1, 100 Law. Law why preached, 1, 118 The Law implied in the Gospel, 1, 119 Liberality. Christ's example should stir up to liberality, 2, 68 Liberty. Liberty to the throne of grace, 2, 20 Life. Life, the end of it what, 1, 247 Love. Love to men, 1, 251 Love to man's nature, 1, 281 Love of God to us how known, 1 288 Love of God how gotten, 1, 291 Love of God fruitful, 1, 296 Greatness of Christ's love, 2, 31 M MArriage. See Faith. Mediator. See Beginning. Meditate. Order to meditate on Christ, 1, 197 Meditation, 1, 243 Men. Why the Gospel dispensed by men, 1, 120 See God. Meritorious. See Grace. Mercy, Mercy-seat. Mercy-seat a type of Christ, 1, 99 Mercy in God answereth all objections, 1, 225 Some think their sins greater than God's mercy, 1, 241 Meditation of God's mercy a help to glorify God, 1, 243 Mistake in applying God's mercy, 1, 293 Mystery. Mystery what, 1, 8 Mystery in Scripture what, 1, 9 The Gospel a mystery how, 1, 10 Every grace a mystery, 1, 12 All in Christ mysteries. 1, 13 To bless God for mysteries, 1, 19 How to come to these mysteries, 1, 20 Who teacheth these mysteries, 1, 23 How to know these mysteries, 1, 24 Different carriage of men toward these mysteries, 1, 27 Mystery of iniquity, 1, 32 Popery a mystery of iniquity, how, 1, 33 Why that mystery is suffered, Ibid. Godliness a great mystery, how, 1, 34 How to be affected with this great mystery, 1, 38 Believing in Christ a mystery, how, 1, 146 See Controversy, and Ascension. Mystical. The Church mystical, 1, 14 Moses. See Glory. Mortification. Mortification, the ground of it, 1, 193 N Nativity. NAtivity of Christ, how to be celebrated, 1, 228 Nature. Benefit of Christ's taking our nature, 1, 54 Not to defile our nature, why, 1, 66 Faith altogether above nature, 1, 150 Necessity. See All. O Obedience. HOw God tries our obedience, 1, 120 Objection. How to answer all objections, 1, 59 Offer. Danger of neglecting Gods offer, 1, 293 Own. We must do good to others of our own▪ 2, 71 Others. See Speedy, Cheerful, Inwardly, Seasonably, Constantly. P Pagans'. Pagans' conversion hindered, 1, 135 Passion. Passion to be avoided in God's mysteries, 1, 30 Patience. Ground of patience in suffering, 1, 188 Pawn. Christians have a rich pawn, 2, 29 Peace. Peace with God necessary, that we may glorify him, 1, 251 Peace, whence it comes, 1, 252 Peace, what, 1, 253 Christ our peace, 1, 255 Peace founded in Christ, 1, 256 Peace wrought by Christ, why, 1, 257 How to know we are at peace with God 1, 262 Peace with God works peace with others, 1, 267 False peace dangerous, 1, 268 Peace how maintained, 1, 269 Motives to peace, 1, 272 Danger of men without peace, 1, 273 Happiness of men that have peace with God, 1, 276 See Earth, and Grace. Persecute. Religion why persecuted, 1, 14 Person. Faith looks to Christ's person, 1, 143 See Incarnate. Posterity. How to provide for posterity, 2, 76 Power. Great power to make a Christian, 1, 91 Prayer. Necessity of prayer, 1, 26 Prayer necessary to maintain peace, 1 270 Prayer for benefactors, 2, 72 Preach. To preach what, 1, 116 Necessity of application in preaching, 1, 117 Use of preaching, 1, 123 Christ profits not but as preached, 1, 125 Christ the object of preaching, 1, 126 Christ preached how, 1, 127 See Law. Pride. Grounds against pride, 1, 66 Pride the cause of our fall, 1 22 What takes away the fuel of pride, 2, 99 Predestination. Providence serves predestination, 1 105 Private. Private exercise with contempt of public condemned, 1, 122 Privileges. Privileges, whence to esteem them, 2, 43 Proclamation. Proclamations of God and men differ, 1, 139 Profession. See justify. Promises. Christian's rich in promises, 2, 28 Promises performed by degrees, 2, 92 Prosperity. Prosperity, the danger of it, 2, 96 Poor. Poverty. Christ became poor, 2, 10 Particulars of Christ's poverty, 2, 10 Aggravation of Christ's poverty, 2, 15 Our own poverty a part of our riches, 2, 29 Not to despise men for poverty, 2, 34 103 Poverty of spirit how helped, 2, 98 Spiritual poverty what, 2, 107 Degrees of spiritual poverty, Ibid. Evidences of this poverty, 2, 109 Necessity of it, 2, 111 Spiritual poverty after conversion, 2 113 Signs of spiritual poverty, 2, 120 To labour for spiritual poverty, 2, 127 How to get spiritual poverty, 2, This poverty makes us trust in God, 2, 153 See Grace. Providence. See Predestination. Q Quiet. HOw faith quiets the soul, 2, 139 Quicken. Love quickens to duty, 2, 139 R Reason. MYsteries of religion above reason, 1, 22 Use o● reason in religion, Ibid. See Faith. Recreation. Recreations to be made good use of, 2, 42 Redemption. Redemption greater than creation, 1, 151, 223 Religion. How to carry ourselves in religion, 1, 15 Religion not easily learned. 1, 124 See Persecute. Repentance. Repentance what, 1, 229 Revelation. The spirit of revelation to be begged, 1, 246, 295 Rich. Riches. Christ was rich, 2, 5 Riches what, 2, 6 Christ became poor to make us rich, 2, 18 What riches we have by Christ, Ibid. Abasement of outward riches, 2, 35 Why we want spiritual riches, 2, 38 Christians sometimes know not their riches, 2, 39 How to improve our riches by Christ, 2, 41 S Sacrament. CHrist not bodily present in the Sacrament, 1, 174 How to conceive of Christ in the Sacrament, 1, 198 Salvation. Degrees of dispensation of salvation, 1, 133 Christ a joint cause of our salvation, 2, 44 Satisfaction. Satisfaction required in our restoring, 2, 23 Sanctification. Spiritual poverty in sanctification, 2, 114 Sanctification makes us trust in God, 2, 154 Seasonable. The good we do to others must be seasonable, 2, 72 Scripture. Scriptures, why not understood of jews, 1, 50 See Christ. Separation. There is a separation out of Christ, 1, 253 Sight. What meant by sight, 1, 93 Sinne. I Sin, the greatness of it hinders not God's love, 1, 292 How far Christ took our sins, 2, 12 Soul. Outward things not proportionable to the soul, 2, 36 Speed. Our good we do to others must be with speed, 2, 70 Spirit. Spiritual. Necessity of depending on the Spirit, 1, 24 The Spirit teacheth to apply truths, 1, 25 Christ by his Spirit overcomes in his Church, 1, 84 Christ's bodily absence supplied by the Spirit, 1, 181 Spirit how obtained, 2, 24 Riches of Christians Spiritual, 2, 27 To converse with those that have the Spirit, 2, 65 Spring. See Gospel. Staggering. Staggering in religion, whence, 1, 44 Strictness. Strictness of life forced from the Gospel, 2, 61 Study. To study Christ daily, 1, 294 Suffering. Spiritual poverty in suffering, 2, 119 T Temptation. HOw Satan represents God in temptation, 1, 59, 62 Terrible. God out of Christ terrible, 1, 227 Thankfulness. Thankfulness, ground of it, 2, 87 Thankfulness, whence it is, 2, 112 Times. Why God hath some people in the worst times, 2, 83 Comfort against evil times, 2, 91 Trinity. Whence we have communion with the Trinity, 1, 61 How to think of the persons in Trinity, 2, 46 Trouble. Comfort in trouble whence, 1, 179 Difference of men in trouble, 1, 276 Trust. God must be trusted in, 2, 135 Trust, what meant by it, 2, 1●6 God how the object of trust, 2, 137 Evidences of trust in God, Ibid. How to come to trust in God, 2, 148 Trust to be exercised upon all occasions, 2, 152 Truth. Truth's divine not to be slighted, 1, 24 V VAlue. See Blessings. Unbelief. Unbelief hinders God's glory, 1, 239 unfruitfulness. Vnfr●●●fulnesse a sin against the Gospel, 1, 135 Union. Union threefold, 1, 56 Union with Christ necessary, 2, 24 Voluntary. Christ's abasement voluntary, 2, 47 W Want. COmfort in want, 1, 179 Outward want supplied by Christ, 2, 28 Watchfulness. Watchfulness necessary to maintain peace with God, 1, 269 Weak. Whence to respect the weak, 1, 101 Wisdom. Divine truth wisdom, 1, 7 Wonder. How to cease wondering at worldly things, 1, 40 Christ's incarnation a matter of wonder, 1, 65 To learn of the Angels to wonder, 1, 97 World. What meant by world, 1, 144 For whose sake the world stands, 2, 85 Wrath. How to oppose Christ to the wrath of God, 1, 62 FINIS.